Heaven and earth shall pass away, but my words shall not pass away. 

(Matt. xxiv. 35.) 

Blessed art thou, Simon Bar Jona, because flesh and blood hath not re- 
vealed it to thee, but my Father who is in heaven. And I say to 
thee: that thou art Peter, and upon this rock I will build my Church, 
and the gates of hell shall not prevail against it, 

(Matt. xvi. 17, 18.) 




My flesh is meat indeed: and my Wood is drink 
indeed. He that eateth my flesh and drinketh 
my blood, abideth in me, and I in him. As 
the living Father hath sent me, and I live 
by the Father : so he that eateth me, the same 





a 



if 





EXPLANATION 

OF THE 

EPISTLES AND GOSPELS 

FOR THE 

SUNDAYS, HOLIDAYS AND FESTIVALS 

THROUGHOUT 

THE ECCLESIASTICAL YEAR, 

TO WHICH ARE ADDED 

INSTRUCTIONS ON CHRISTIAN FAITH AND MORALS, 
EXPLANATIONS OF DIFFERENT CEREMONIES AND 
PRACTICES OF THE CHURCH, 

AND 

THE LIVES OF MANY SAINTS, 

BY 

KEY. LEONARD GfOFFINE, Uu t 

PRIEST OF THE ORDER OF PREMONSTRATENSIANS. 
EDITED AND ENLARGED BY REV. GEORGE OTT, DEAN AND PASTOR. 



WITH THE APPROBATION OF THE EIGHT REV. BISHOP OF RATISBON. 



TRANSLATED FROM THE NEWEST GERMAN EDITION 

BY 

REV. GERARD M. PILZ, 0. S. B. 



IN TWO PARTS, PROFUSELY ILLUSTRATED. 



NEW YORK & CINCINNATI, 0. 
PUBLISHED BY FREDERICK PUSTET & C°. 

TYPOGRAPHER TO THE HOLY SEE. 

1871. 

New York, 52 Barclay street. Cincinnati, 0. 204 Vine street. 



4 K 



#52 



Entered according to Act of Congress, in the year 1871, by HERMAN BLtJMELINQ-, 
of the firm of Fr.Pustet &Co., in the Office of the Librarian of Congress at Washington, D. C. 



PREFACE. 



THe merits of this devotional work have been so long 
known and recognized, that few, if any, remarks con- 
cerning them are now needed, but it is thought a slight 
- sketch of the author's life may not be out of place at this 
moment. 

Leonard Goffine was born at Cologne on the 6. December 
1648, and was received into the Premonstratensian Abbey 
of Steinfield, Westphalia, July 18., 1669. He labored with 
admirable zeal for many years in the parishes of Oberstein 
and Coesfield, yet finding time to write a number of devo- 
tional works, which by their excellent style and manner 
gained him the esteem even of the Church's adversaries. The 
present work especially was received with undivided appro- 
bation,, an approbation which has endured from its first 
appearance until now, and is now in no ways diminished, 
having only increased with time, as confirmed by the many 
editions which have been issued. The varying needs of the 
times have made additions necessary, and certain doctrines 
which have excited the particular enmity of outsiders, have 
been dwelt upon more at length by editors of recent editions, 
in order that being more clearly understood, they might 
the more effectually disarm prejudice, but the general ar- 
rangement has in nowise been altered. 

After laboring with untiring zeal for the diffusion of 
Christian knowledge and consequently for the enlargement 
of the kingdom of God on earth, the Rev. Leonard Goffine 



YI PEEFACE. 

died calmly and peacefully at Coesfield, August 11., 1719, 
in the seventy first year of his age. 

The present translation is from the twenty ninth German 
edition, and it has been the aim of the translator to make 
it at exact as possible, and nothing has been omitted or 
added — Symbolism by Buchman, Missal by Nickel, 
Beauties of the Church by Himmioben, Version of 
the Holy Bible by Allioli, and Ascetic Works of St. 
Liguori and St. Francis of Sales, &c. Ma}^ this book, 
therefore, in our days in which on the one hand horrible 
hatred against all positive Christianity unmistakably develops 
itself, on the other happily the faith in Jesus, the Son of 
Grod, our Mediator, and the love for His spouse, the one. holy 
Roman Catholic Church begin to awaken in souls, partly cold, 
partly lukewarm, may this book contribute to this faith and 
iove, that they ma}^ continually increase, strengthen, and 
bear fruit for time and eternity. 

This is the prayer and the sincere wish of the 

EDITOR. 



_ 



ALMANAC. 



The moveable feasts, that is, those that do not come upon the same day 
every year, are all regulated according to Easter, and may he seen in the 
following table, so that when we know on which day of the month Easter 
comes, we can easily know all the other moveable feasts, if we only attend 
to the dominical letter, which is given in the second column and indicates 
the Sunday of the year opposite to which it stands. If in this table after 
the date of the years from 1870 till 1895 two letters stand beside each other, 
then that year is a leap-year, and the first letter shows the Sunday until 
the 25th February, the Feast of St. Matthias, from this date forward the 
second letter indicates the Sunday. 

A. TABLE OF MOVEABLE FEASTS. 



A. D, 



Septua- 
gesima. 



Ash- 
Wednes- 
day. 



Easter, 



Ascen- 
sion. 



Pente- 
cost. 



Corpus 
Christi. 



© CO O 

- >. - 

p ce © 

O 



1871 A 
1872; GF 

1873 E 

1874 D 

1875 C 

1876 BA 

1877 i G 

1878 F 

1879j E 
1880i DC 

1881 B 

1882 A 

18831 G 
1884 1 FE 

1885 D 

1886 C 

1887 B 

1888 AG 



1889 
1890 



1891 D 
1892 ! CB 
1893: A 

1894 G 

1895 F 
1896| ED 
1897 | C 
1898 B 

1899i A 

1900 G 

1901 F 



10 9 
1120 
12! 1 
13|12 



5Febr. 
28 Jan. 
9Febr. 
lFebr. 



14j23l24Jan. 
15 413Febr 
16ll5|28Jan. 
1726 17Febr 

18 7 9Febr, 
19118 21 Jan. 
1 * 13Febr, 
2111 5Febr 

3 22^21 Jan. 

4 3|lOFebr 
5J14! lFebr 
6,25,21 Febr 

7 6 6Febr 
8117 29 Jan. 
9 28jl7Febr, 

10 9|'2Febr. 

11 20|25Jan. 

12 1 14Febr. 



22Febr. 9 April 1 18 May 28 May 

14Febr. 31 March 9 May |19 May 

26Febr. 13 April 22 May Uune 

18Febr. 5 April 14 May 24 May 



lOFebr. 

1 March 
14Febr. 

6 March 

26Febr. 
HFebr. 
! 2 March 
|22Febr. 

7Febr. 
27Febr. 
18Febr. 
10 March 

23Febr. 
15Febr. 



28 March 6 

16 April 25 
1 April 10 

21 April 30 

13 April 22 
28 March 6 

17 April 26 
9 April 18 

25 March 3 
13 April '22 
5 April 14 
25 April 3 



May 16 May 
May 4 June 
May !20 May 
May 9 June 

May 1 June 
May 16 May 
May 5 June 
May 28 May 

May J 13 May 
May 1 June 
May. ! 24 May 
June 13 June 



10 April !l9May '29 May 
1 April 1 10 May J 20 May 



12'29 Jan. 
2321 Jan. 



6 March 21 April ,30 May 
19Febr. ! 6 April 115 May 

HFebr. 29 March! 7 May 
2 March 17 April 26 May 



9 June 

25 May 



8 June 

30 May 
12 June 

4 June 

27 May 

15 June 

31 May 
20 June 

12 June 
27 May 

16 June 

8 June 

24 May 
12 June 

4 June 
24 June 

9 June 
31 May 
20 June 

5 June 



15Febr. 
7Febr 



2 April 11 May 

|25March! 3 May 



15 410Febr. 

16 15 2Febr. 

17 26 14Febr. 

18 7 6Febr, 

19 18 29 Jan. 
12911Febr, 
2 10 3Febi\ 



1902 E | 3 21 26 Jan. 

1903 D I 4! 2' 8Febr 
1904 ! CB 513l3Uan. 
19051 A I 62419Febr 
1906! G I 7l 5!llFebr 



27Febr. 14 April 23 May 
19Febr. 5 April 14Ma*y 
3 March 18 April 27 May 
23Febr. 10 April 19 May 

15Febr. I 2 April 11 May 

28Febr. i 14 April 23 May 

20Febr. 7 April [16 May 

jl2Febr. 30 March 8 May 

25Febr. |12 April 21 May 
17Febr. ; 3 April 12 May 
8 March |23 April | 1 June 
28Febr. 115 April i24May 



17 May [28 May 
5 June 16 June 
1 June 
24 May 

13 June 
4 June 
17 June 
9 June 

1 June 
13 June 
6 June 
29 May 



21 May 
13 May 

2 June 
24 May 

6 June 
29 May 

21 May 
2 June 
26 May 
18 May 



31 May ill June 
22 May [ 2 June 
11 June |22June 
3 June 1 14 June 



26 
27 
25 
26 

27 
25 
27 
24 

25 
27 
24 
26 

28 
25 
26 
23 

2.5 
27 
24 
26 

27 
24 
27 
28 

'25 
26 
24 
25 

27 

25 
26 
27 

25 
26 
24 
25 



29 Nov. 
27 Nov. 

2 Dec. 

3 Dec. 



VIII 



B. CALENDAR OF IMMOVEABLE FEASTS. 

The days printed in open print in the almanac of immoveable feasts, 
are Holidays. Ember days are moveable and therefore are not given is this 
almanac; they are the Wednesdays, Fridays, and Saturdays, which come 
after the third Sunday in Advent, after the first Sunday in Lent, after 
Pentecost Sunday, and' after the Feast of the Exaltation of the Cross. 



JANUARY. 26 

1 a Circumcision of our ^ 

Lord. Fulgentius, B.*) 1 28 

2 b Makarius, Her. 

3 c Genofieve, V. 29 

4 d Titus, B. M. 30 

5 e Simeon Styl, Her.; Teles- 

phorus, P. 31 

6 f Epiphany. (Second Sun- 

day after Epiphany, Feast 
of the Holy Name of Jesus.) 

7 g Lucian, Pr. M. 1 

8 a Erhardus, B. 2 

9 b Julian and Basilissa, MM. 

10 c Paul, Her. 3 

11 d Theodosius. Abb. Her.; 4 

Hygynus, Pr. M. 5 

12 e Arcadius, M. 

13 f Godfrey, Count. 6 

14 g Hilary, B. C. ; Felix, Pr. C. 7 

15 a Maurus, Abb.; Paul, Her. 8 

16 b Honoratus, B.; Paula, W.; j 

Marcellus, P. M. 9 

17 c Anthony, Abb. Her. 10 

18 d Peter's Chair at Rome; j 11 

Prisca, V. M. 12 

19 e Canute, K. ; Marius, Mar- ! 13 

tha, MM. 

20 f Fabian and Sebastian, MM. 14 

21 g Agnes, V. M. 15 

22 a Vincent and Anastasius. 16 

MM. 17 

23 b John, Almon. ; Espousal 

B. V. M. ; Ildephons, B. C. ; 18 

Emerentiana, V. M. 19 

24 c Timothy, B. M. 

25 d Conversion of St. Paul. 20 



e Polycarp, B. M. 

f John Chrysostom, B. C. 

g Raymond de Penafort, C. ; 

Julian, B. C. 
a Francis of Sales, B. 
b Adelgundes, Y. ; Martina, 

V. M. 

c Peter Nolascus, C; Ludo- 
vica, W. 

FEBRUARY. 

d Ignatius, B.M.; Bridget, V. 

e Purification of blessed Vir- 
gin Mary/ 

f Blase, B. M. 

g Andrew Corsini, B. 

a Agatha, V. M.; Paulus, 
John, and James, MM. 

b Dorothy, V. M. 

c Romuald, Abb. 

d John of Matha, Founder of 
Order of Trinitarians. 

e Apollonia, V. M. 

f Scholastica, V. 

g Euphrosina, V. 

a Eulalia, V. M. 

b Gregory II.. P. ; Catharine 
of Ricci, V. 

c Valentine, Pr. M. 

d Faustinus and Jovita, MM. 

e Juliana, V. M. 

f Flavian, Arch-B.M.; Con- 
stantia, V. 

g Simeon, B. M. 

a Mansuetus, B. ; Conrad 
Piac, C. 

b Eucherius, B. 



*) Explanation of abbreviations: Abb. — Abbot; Ap. — Apostle: B. — Bishop: 
C— Confessor; D.— Doctor; Her.— Hermit; M. — Martyr; MM.— Martyrs : 
P. — Pope; PP. — Popes; Pen. — Penitent; Pr. — Priest; V.— Virgin; VV. — Yirgins. 



ALMANAC. 



IX 



21 c Adelaide, V. Abbess. 

22 d St. Peter's Chair at An- 

tioch. ; Margareth of Cor- 
tona, Pen. 

23 e Romana, V.; Peter Dami- 

an, Her. . 

24 f Matthias, Ap. 

(In a leap-year the Feast of 
St. Matthias is celebrated on the 
25tK and then there are 29 days 
in February.) 

25 g Waiburge, V. Abbess. 

26 a Dionysius, B. ; Alexander, 

P. 

27 b Leander, B. . 

28 c Romanus, Abb. 

MARCH. 

1 d Swidbert, B. 

2 e Simplicius, P. 

3 f Cunegundes, V. 

4 g Casimir, King, Con.; 

Lucius, P. 

5 a Gerasimus, Her. Abb. 

6 b Fridolin, Abb. 

7 c Thomas Aquinas, C. D.; 

Perpetua and Felicitas, 
MM. 

8 d John of God, C. 

9 e Frances, W. 

10 f The forty Martyrs of Se- 

baste. 

1 1 g Gumbert, B. 

12 a Gregory, the Great, P.C.D. 

13 b Euphrasia, V. 

14 c Mathildis, Empress. 

15 d Longinus, M. 

16 e Heribert, Arch-B. 

17 f Patrick, B. C. ; Gertrude, 

V. Abbess. 

18 g Cyrillus, B. 

19 a Joseph. 

20 b Joachim, C, Father of the 

blessed Virgin Mary. 

21 c Benedict, Abb. 

22 d Catherine of Sweden, V. 

23 e Nicholas of the Flue, Her. 

24 f Gabriel, Archangel. 



25 g Annunciation of the 

blessed Virgin Mary. 

(The Feast of the Seven Dol- 
ors is celebrated on the Friday 
before Palm Sunday.) 

26 a Ludger, B. 

27 b Rupert, B. 

28 c Gontran, King. 

29 d Eustasius, Abb. 

30 e John Climacus. 

31 f Guy, Abb. C. 

APRIL. 

1 g Hugh, B. 

2 a Francis of Paula, Founder. 
:> b Mary of Egypt, Pen. 

4 c Isidore, B. C. 

5 d Vincent Ferrer, C. 

6 e William, Abb. 

7 f Herman Joseph. 

8 g Albert, B. 

9 a Mary Cleophas. 

10 b Mechtildis, V. Abbess. 

11 c Leo, the Great, P. C, 

12 d Zeno, B. M.; Julius, P. 

13 e Justinus, M.; Hermene- 

gildis, Queen, M.; Ida, V. 

14 f Tiburtius, Valerianus, and 

Maximus, MM. 

15 g William, Her. 

16 a Gerauld, Duke; Turribius, 

B.C. 

17 b Rudolph, M. ; Anicerus, 

Pr. M. 

18 c Apollonius, M. 

19 d Wernerus, M. 

20 e Marcellus, B. ; Sulpicius 

and Servi!ianus, MM. 

21 f Anselm, Arch-B. C. 

22 g Soter and Cajus, PP. MM. 

23 a George, M. 

24 b Mellitus, M.; Fidelis of 

Sigmaringa, B. 

25 c Mark, Evangelist. 

26 d CletusandMarcellinus,PP. 

MM. ; Adalbert, B. 

27 e Zitta, Servant, V.; Pere- 

grinus, C. 



X 



ALMANAC. 



28 f Vitalis and Valeria, MM. 

29 g Peter, M.; Robert, Abb.; 

Antonia, V. M. 

30 a Catherine of Sienna, V. 

MAY. 

1 b Philip and James, Ap. 

2 c Athanasius, B. C. 

3 d Finding of the Holy Cross; 

Alexander, Eventius, and 
Theodolus, MM.; Juvena- 
lis, B. C. 

4 e Monica, W. ; Floriau, M. 

5 f Pins V., P. C. 

6 g John Damascenus, D. 

7 a Stanislaus, B. M. 

8 b Apparition of St. Michael ; 

Victor, M. 

9 c Gregory Nazianzen, B. C. 

10 d Anthony, B. C; Gordian 

and Epimachus, MM. 

11 e Mamertus, Arch-B. 

12 f Nereus,Achilleus,andPan- 

cratius, MM. ; Flavia Do- 
mitilla, V. 

13 g Servatius, B. 

14 a Boniface, M. 

15 b Dympna, V. M. 

16 c John Nepomucene, M .; 

Ubald, B. C. 

17 d Paschal Baylon, C. 

18 e Vincent, M.; Felix Canta- 

licio, C. 

19 f Peter Celestine, P.C.; Po- 

tentiana, V. 

20 g Bernardine of Sienna, C. 

21 a Hospitius, C. 

22 b Julia, V. M. 

23 c Desiderius, B. 

24 d Joan converted by Christ; 

John Francis, King, C. 

25 e Gregory VII., P. C; Urban, 

P. M. 

26 f Philip Neri, C; Eleuthe- 

rius, P. M. 

27 g M. Magdalen of Pazzi, V.; 

John, P. M. 

28 a Germanus, B. 



29 b Theodosia, M. 

30 c Felix, P. M.; Ferdinand, 

King. 

31 d Petronilla, V. 

JUNE. 

1 e Pamphilus, Pr. M. 

2 f Marcellinus, Peter, and 

Erasmus, MM. 

3 g Clotildis, Queen. 

4 a Optatus of Mileve, B. ; 

Francis Caraciolo. 

5 b Boniface, B. Ap. of Ger- 

many, M. 

6 c Norbert, Founder. 

7 d Claudius, C. 

8 e Maximinius, B. 

9 f Pelagia,V. M.; Primus and 

Felicianus, MM. 

10 g Margaret, Queen; Bardo, 

Arch-B. 

11 a Barnabas, Ap. 

12 b John a Sancto Facundo, C. ; 

Basilides, Cyrinus, Nabor, 
and Nazarius, MM. 

13 c Anthony of Padua. C. 

I 14 d Basil, the Great, B. C. 
; 15 e Vitus, Modestus, and Cres- 
centia, MM. 

16 f Luitgardis, V.;Benno,B.C. 

17 g Montanus, Soldier. 

18 a Marcus and Marcellinus, 

MM. 

I 19 b GervaseandProtase,MM.; 
Juliana of Falconieri, V. 

20 c Florentina, V. ; Silverius, 

P. M. 

21 d Aloysius Gonzaga, C. 

22 e Paulinus, B. C. ; 10000 

Martyrs. 

23 f Ediltrudis, V. 

24 g John Baptist. 

25 a Febronia, V. M. ; William 

of Monte Vergine, Abb. 

26 b John and Paul, MM. 

27 c Crescentius, B. M. 

28 d Ireneus, B. M.; Leo, P. 

C. 



ALMANAC. 



XI 



29 
30 



Leonard 3 e 



10 b 



11 
12 

13 
14 
15 

16 

17 

18 



19 

20 

21 

22 
23 

24 
25 

26 



e Peter and Paul, App. 
f Martial, B. 



JULY. 

g Aaron, High Priest of Old 
Law. 

a Visitation of blessed Virgin 
Mary ; Processus and Mar- 
tini anus, MM. 
b Heliodorus, B. 
c Ulric, B. 
d Cyrilla, M. 
e Goarius, Pr. 
f Willibald, B.; Pulcheria, 

V. Empress, 
g Kilian, B. M.; Elisabeth, 

Queen, 
a Anatolia, V. M / 
and his companions, MM. 
Seven Brethren, MM.; and 
their mother Felicitas ; Ru- 
fina and Secunda, MM. 
c Pius, B. M. 
d John Gualbertus, Abb.; 

Nabor and Felix, MM. 
e Anacletus, P. M. 
f Bonaventure, B. C. 
g Henry, Emperor, C. ; Se- 
paration of the Apostles, 
a B. V. Mary of Mt. Carmel ; 

Faustus, M. 
b Alexius, C. 

c SymphorosawithherSeven 
Sons, MM.; Camillus of 
Lellis, C. 

d Arsenius, Her. ; Vincent of 
Paul, Founder. 

e Margaret, V. M. ; Jerome 
Aemil, C. 

f Praxedis, V. ; Victor, Sol- 
dier, M. 

g Mary Magdalen, Pen. 

a Apollinaris, B. M. ; Libo- 
rius, B. C. 

b Christina, V. M. 

c James the Greater, Ap. ; 
Christophorus, M. 

d Anne,Mother of B.V.Mary. 



27 e Pantaleon, M. 

28 f Nazarius, Celsus, Victor, 

PP. MM. ; Innocent, P. C. 

29 g Martha, V.; Felix, P.; 

Simplicius, Faustinus and 
Beatrix, MM. 

30 a Julitta, M.; Abdon and 

Sennen, MM. 

31 b Ignatius, C. 

AUGUST. 

1 c Peter's Chair; Machabees, 

MM. 

2 d Stephen, P. M. ; Portiun- 

cula; Theodora with her 
three Sons, MM. ; Alphon- 
sus Liguori, B. Founder. 
Finding of the Relics of St. 
Stephen, first Martyr. 

4 f Dominic, Founder. 

5 g Dedication of St. Mary ad 

Nives; Afra, M.; Oswald, 
King. 

6 a Transfiguration; Xystus, 

P. ; Felicissimus and Aga- 
pitus, MM. 

7 b Cajetan, Founder; Dona- 

tus, B. M. 

8 c Cyriacus, LargusandSma- 

ragdus, MM. 

9 d Romanus, M. 

10 e Laurentius, Levite, M. 

11 f Tiburtius and Susanna, 

MM. 

12 g Clara, V. Foundress; Hi- 

laria, M. 
1 13 a Hippolytus and Cassianus, 
MM. 

14 b Eusebius, C; Athanasia, 
W. 

j 15 c Assumption of blessed 
Virgin Mary. 

16 d Hyacinth, C. 

17 e Liberatus, Abb. 

• 18 f Agapitus, M.; Helena, 

Empress, 
i 19 g Julius, M.; Louis, B. C. 
I 20 a Bernard, Abb. 



XII 



ALMANAC. 



21 b Jane Frances Fremiot of 

Chantal, W. 

22 c Timothy, Hippolitus and 

Symphorianus, MM. 

23 d Sidonius, Philip Benit, C. 

24 e Bartholomew, Ap. 

25 f Louis, King. 

26 g Zephyrinus, P, M. 

27 a Gebhard, B. ; Joseph Ca- 

lasant, C. 

28 b Augustine, B. CD.; Her- j 

mes, M. 

29 c Decollation of St. John j 

Bapt.; Sabina, M. 

30 d Rose of Lima, V. ; Felix 

and Audactus, MM.; He- 
lena, W. 

31 e Isabella, V. ; Raymond 

Nonnatus, C. 

SEPTEMBER. 

1 f Giles, Her. Abb. ; The j 

twelve brethren, MM. 

2 g Stephen, King of Hungary. I 

3 a Joachim, Father of B. V. ! 

Mary. 

(Otherwise on the Sunday 
after the Assumption of the 
B. Y.) 

4 b Rosalia, V. 

5 c Lawrence Justinian, B. G. 

6 d Magnus, Abb. 

7 e Regina, V. M. 

8 f Nativity of B. V. M.; 

Adrian, M. 

(Sunday afterwards Feast of 
Holy Name of B. V. M.) 

9 g Gorgonius, M. 

10 a Nicholas of Tolentin, C. 

11 b Protus and Hyacinth, MM. 

12 c Sacerdos, B. 

13 d Amatus, Abb. 

14 e Exaltation of the holy 

Cross. 

15 f Nicomedes, M. 

16 g Cornelius P. and Cyprian, 

B, MM. 

17 a Holy Stigmas of St. Fran- 

cis; Lambert, B. M. 



18 b Joseph a Cupertino, C; 

Thomas of Villa nova, B. 
C. 

19 c Januarius, B. M. 

20 d Eustochis, &c. MM. 

21 e Matthew, Ap. Evangelist. 

22 f Mauritius, &c. MM. 

23 g Linus, P. M. ; Thecla, V. 

M. 

24 a Mary deMercede; Gerar- 

dus, B. M. 

25 b Cleophas y M. Disc. Ch. 

26 c Cyprian and Justina, MM. 

27 d Cosmas and Damian, 

Brethren and MM. 

28 e Wenceslaus, Duke, M. 

29 f Michael, Archangel. 

30 g Jerome, Pr. D. 

OCTOBER. 

1 a Remigius, B. C. 

2 b Leodegarius, B. M.; Otto, 

B. 

3 c Candidus, B. 

4 d Francis Seraph, Founder. 

5 e Placidus, Abb.; Flavia, 

V. M. 

6 f Bruno, Founder. 

7 g Mark, P. C. ; Sergius, 

Bacchus, &c. MM. 

8 a Bridget, W. 

9 b Dionysius,B.;Rusticus,Pr. 

and Eleutherius, Deacon, 
MM. 

10 c Francis Borgia, C. ; Louis 

Bertrand, C. ; Gereon, &c. 
MM. 

11 d Placida, V. 

12 e Domnina, M. 

13 f Edward, C; Sympertus, 

B.C. 

14 g Callistus, P.M.; Burchar- 

dus, B. 

15 a Theresia, V. 

16 b Gaul, Abb. 

17 c Hedwi^es, Duchess, W. 

18 d Luke, Evangelist, 

19 e Peter of Alcantara. 



20 f Wendelin, Abb. ; John 

Cant., C. 

21 g Hilarion, Abb. ; Ursula, &c. 

VV. MM. 

22 a Cordula, V. M. 

23 b Severin,B.; Peter Paschal, 

B. M. 

24 c Raphael, Archangel. 

25 d Chrysanthus and Daria, 
MM. ; Gavinus, Protus, and 



20 e 



Januarius, MM. 



App. ; 



Evaristus, P. M. 

27 f Florentine, M. 

28 g Simon and Judas, 

Anastasia, V. M. 

29 a Narcissus. B. ; Eusebia, 

V. M. 

30 b Marcellus, Centur. M. 

31 c Wolfgang, B. 

NOVEMBER. 

1 d All Saints. 

2 e All Souls. 

3 f Malachias, B. 

4 g Charles Borr., Arch-B.; 

Vitalis and Agricola, MM. 

5 a Emmericius. 

6 b Leonard, Her. Pr. 

7 c Willibrordus, B. 

8 d Four Crowned Brethren, 

MM.; Godfrey, B. 

9 e Theodoras, Soldier, M. 

10 f Andrew A veil., C; Try- 

phon and Respicius, MM. ; 
Nympha, V. 

11 g Martinus, B. C; Mennas, 

M. 

12 a Martinus, P. M. 

13 b Didacus, C; Stanislaus 

Costka, C. 

14 c Veneranda, V. M. 

15 d Gertrude, V.; Leopold, 
. Margrave. 

16 e Othmar, Abb.; Edmund, 

Arch-B. 

17 f Gregory Thaumatur., B. C. 

18 g Odo, Abb. ofClugny; Ma- 

ximus, B. of Mayence. 



ALMANAC. XIII 

19 a Elisabeth, W.; Pontianus, 
P. M. 

20 b Felix de Valois, C. 

21 c Presentation of B. V. M.; 
Albertus, B. M. 

22 d Cecilia, V. M. 

23 e Clement, P. M.; Felicitas, 
M. 

24 f John of the Cross, C; 
Chrysogony, M. ; Colum- 
ban, Abb. 

25 g Catharine, V. M. 

26 a Peter, Alexander, B : M.; 
Conrad, B. 

27 b Virgilius, B. 

28 c Sosthenes, Disciple of St. 
Paul. 

29 d Saturninus, B. 
.30 c Andrew, Ap. 

DECEMBER. 

1 f Eligius, B. 

2 g Bibiana, V. M. 

3 "a Francis Xavier, Ap. of 
India, C. ; Lucius, B. C. 

4 b Barbara, V. M. ; Peter 
Chrysologus, B. C. 

5 c Sabba, Abb. 

6 d Nicholas, B. C. 

7 e Ambrose, B. 

8 f Immaculate Concep- 
tion of B. V. M.; Euche- 
rius, B. ; Sophronius, B. 

9 g Gorgonia, Leocadia, V. M. 

10 a Melchiades, P. 

11 b Damascus, P. 

12 c Dionysia, &c. MM. 

13 d Lucia, V. M.; Ottilia, V. 

14 e Nicasius, B. 

15 f Yalerianus, B. M. 

16 g Eusebius, B. M. 

17 a Adelaide, W. ; Florian, &c. 
MM. ; Lazarus, B. 

18 b Expectation of theB.V.M.; 
Gratian, B. 

19 c Timothy and Maura, MM. 

20 d Philogonius, B. 

21 e Thomas, Ap. 



XIV ALMANAC. 

22 f Ischyrion, M. 27 d John, Ap. Evangelist. 

23 g Victoria, V. M.; Servulus, 28 e Innocents; Doma, Agape, 

Beggar. Theophila, &c. VV. MM. 

24 a Adam and Evje. 29 f Thomas of Canterbury, B. 

25 b Nativity of our Lord; M. 

Anastasia, M. ; Eugenia, 30 g Sabinus, B. M. 

V. M. 31 a Sylvester, B. C. 

26 c Stephen, first Martyr. 



GOFFINE'S 

ECCLESIASTICAL YEAR. 

EXPLANATION 

OF THE 

EPISTLES AND GOSPELS 

FOR THE 

SUNDAYS AND FESTIVALS, 

TO WHICH AEE ADDED 

INSTRUCTIONS ON CHRISTIAN FAITH AND MORALS. 



SHORT INSTRUCTION 



ON THE 

MANNER OF USING THIS BOOK. 

Before you, my dear Christian, commence to "read these 
instructions,. 

I. Place yourself in the presence of God, as much as if you 
were really sitting with Mary Magdalen at His feet, 
listening to His words. 

II. Humble yourself, as a weak sinner, before Him, sincer- 
ely imploring His forgiveness. 

HI. Pray that you may be enlightened and may love Him; 
recommend 3^011^6^ to the blessed Virgin and to the 
saints. 

Then, step by step, read the instructions carefully. After 
each point pause a moment and reflect upon the truth which 
you have read, asking yourself: 1) What must I believe? 
That which I have just read. Then make an act of faith, 
saying: "0 Lord! I will believe this truth, help my faith, in- 
crease my faith!" 2) What have I now to do? I must correct 
the faults opposed to this truth. 3) What have I done hereto- 
fore? Unhappily, God, I have acted in contradiction to this 
truth; how differently, Jesus, from Thee and from Thy 
saints! 4) What shall I now do? Here make a firm resolu- 
tion to put these truths into immediate practice, to contend 
against and overcome the faults opposed to them, and to 
acquire a new virtue. 

Then finish the reading with acts of faith, hope, charity, 
and contrition. Do this each time you read in this or in 
any book of devotion, and you will soon see, how great a 
benefit you will derive from it for your soul. 



EXPLANATIONS AND INSTRUCTIONS 

CONCERNING THE ECCLESIASTICAL YEAR. 



What is understood by the Ecclesiastical Yea?- ? 

Y the Ecclesiastical Year is understood the suc- 
cession of those holy days and seasons, returning 
with each returning year, which the Church 
has appointed to be celebrated that the faithful 
may be reminded of the divine graces and my- 
steries, may praise God, and occupy themselves, 
at such times, with pious devotional exercises in His honor, and 
for their own sanctification and edification. 

When does the Ecclesiastical Yea?' begin, and ivhen does it e?ul? 

It begins with the first Sunday in Advent and ends with the 
last Sunday after Pentecost. 

How is the Ecclesiastical Yea?' divided? 
Into Sundays, weekdays, festivals, holidays and fastdays. 

What is Sunday ? 
Sunday is the first day of the week, sanctified in an especial 
manner by God Himself, called by the Apostles the "Lord's Day", 
which should be devoted exclusively to the service of God. 

Why should the Sunday be devoted exclusively to God? 

Because it is but proper that man, who is created for the ser- 
vice of God only, should reserve at least one out of the seven days 
of the week for that service, and for the salvation of his own soul. 
So, in the beginning, God ordered that on the seventh day or Satur- 
day, on which He rested after finishing the work of creation , man 
also should rest, (Exodus xx, 11.) abstain from all worldly employ- 
ment, and attend only to the worship of God. This was the Sab- 
bath, or day of rest, of the Jews which they were required to keep 
holy. {Lev. xxiii. 24 ) 

But the Catholic Church, authorized by Christ, inspired by 
the Holy Ghost, and directed by the Apostles, has made the first 
clay of the week, or Sunday, of which the holy martyr Justin, even, 
speaks if 167 A. D.) 1 the day of rest for the Christians, partly 
to distinguish them from the Jews, and partly for these reasons : 
On this day God commenced the creation of the world and on this 
very day He completed its renovation by Christ's glorious resur- 
rection; on this day, as Bellarmine says, Christ was born, was 




1 



2 



EXPLANATIONS AND INSTRUCTIONS 



circumcized, and was baptized; and on this day the Holy Ghost 
descended upon the Apostles. 

Why is this day called Sunday? 

Because on this day, as St. Ambrose says, Christ, the sun of 
justice, having scattered the darkness of hell, shone forth, as the 
rising sun, in the glory of the resurrection. (Malach. iv. 2.) 

How should the Catholic keep Sunday holy, and how does he 

desecrate it? 

Sunday is kept holy by abstaining from all servile work, 
performed for wages or gain, or not commanded by necessity; by 
passing the day in works of piety; in hearing Mass devoutly, 
listening to the word of God in church and at home in a quiet, 
God pleasing manner. If justly prevented from being present at 
church on Sundays and holidays of obligation, we should unite, 
in spirit, with the priest and the faithful assembled there, praying 
fervently ; during the rest of the day we should read books of 
devotion and endeavor to perform some work of charity. Sunday 
is desecrated by being spent either in idleness or in unnecessary 
servile work, or in that which is still worse, debauchery, gambling, 
dancing or in other sinful deeds. It would be better, that is, less 
bad, as St. Augustine says, to till the field on such days, than to 
spend them in frivolous, dangerous, and sinful pleasures. But it 
is not forbidden, having properly attended divine service, to par- 
ticipate on Sundays and holidays in honorable, decorous enter- 
tainment of the mind and heart. 

What, as a Catholic, is thought of dancing on Sundays and holidays 

of obligation? 

The amusement of dancing on these holy days cannot possibly 
be pleasing to God. Dancing, as its manner is now, is generally 
the grave of innocence. Dances are a festival of the devil, says 
St. Ephrem ; they are the coffin of innocence and the grave of 
modesty; they are nothing less than a circle of which the devil is 
the centre, and, they are, therefore, seldom or never indulged in 
without sin, says St. Charles Borromeo. How, then, can an honest 
girl and an honest young man meet in a ball-room and conjointly 
celebrate the devil's feast? How, then, can parents permit their 
children, masters and mistresses their servants, to go where their 
innocence is in such danger? Fairs are just as little pleasing to 
God. God never ordained His days for buying and selling, for 
the gratification of avarice and the greed of gain. But alas ! these 
fairs are made use of not only for traffic, but often by young 
people for forbidden meetings. On the way to them and back 
innocence is often buried. St. Jerome justly calls such gatherings 
the deathstruggle of innocence and purity. 



CONCERNING THE ECCLESIASTICAL YEAK. 



3 



What rewards are offered for keeping Sunday sacred, and what 
punishment incurred by its desecration? 
The Old Law {Lev. xxvi.) promised all fortune, well-being, and 
all blessing to those who kept holy the Sabbath day ; and all evils 
and misfortunes to those who desecrated it. Thus, to show how 
much He condemned its profanation, God caused a man to 
be stoned to death for gathering wood upon that day. (Num. xv. 
32.) The Catholic Church from her very beginning, and in several 
councils (Coun. Elv.A. D.313, Paris 829.) has enjoined the keeping 
holy of Sundays and holidays, and experience proves in our days 
especially, that, as the consequence of the constantly increasing 
profanation of Sundays and holidays, that immorality and poverty 
are growing greater; a manifest sign that God never blesses those 
who refuse to devote a few days of the year to His honor and 
service. 

PRAYER FOR ALL SUNDAYS. God, who hast appoint- 
ed this day, that during it we may serve Thee and partici- 
pate in Thy grace, grant that always on Sundays our faith 
may be renewed and our hearts incited to Thy praise and 
to the adoration of Thy Majesty; through Jesus Christ, Thy 
Son, our Lord. Amen. 

What are festivals? 
Festivals are days set apart by the Catholic Church, and 
observed with certain solemnities, in order to place the mysteries 
and graces of God, or the memory of the Saints, before the eyes 
of the faithful, that they may be incited to gratitude to God, and 
to the veneration and imitation of the Saints. Thus there are 
festivals of God, of Christ and of the Saints. 

Has the Church the right to institute festivals and fast-days? 
To deny her such right would be to place her below the 
Jewish Synagogue, which in acknowledgment of benefits received, 
established many festivals, such as the Purim Feast {Esther ix. 
26.), the festival in honor of Judith's victory over Holofernes 
(Judith, xvi, 31.), the feast of the Dedication of the Temple (Maab. 
iv, 52.; John x. 22.J, which our Lord himself celebrated with 
them. Should not the Catholic Church therefore celebrate with 
equal solemnity the far greater blessings she has received from Gocl? 
God Himself through Moses commanded the Jews to celebrate, 
and as it were, to immortalize, by the Pasch, their redemption from 
Egyptian captivity ; the reception of the Ten Commandments on 
Mount Sinai, by the festival of Pentecost, their forty years journey 
through the wilderness and their living in huts by the feast of 
the Tabernacles. How unjustly, then, would the Church conduct 
herself, if she should not commemorate, as the Old Law did, by 
the institution of certain festivals in honor of God and His Saints, 



1* 



4 



EXPLANATIONS AND INSTRUCTIONS 



those graces of which He has made her partaker, through Christ 
and His Saints, since our Lord gave to the Apostles and to the 
bishops, their successors, the power to bind and to loose, that is, to 
make ordinances, and, as circumstances may require, changes 
{Matt, xviii. 18.), for the salvation of the people! Among these 
ordinances are festivals and holidays, instituted to assist the 
faithful in procuring their salvation. And from this very right of 
the Church to institute festivals follows her right to change or 
abolish them, at her option, whenever her object of directing 
them to the honor of God is no longer reached, and the faithful 
in this case would be as much bound to obey her, as when she 
established them, for: Who hears not the Church, says 
Christ, let him be to thee as the heathen and publican. 
{Matt, xviii. 17.) 

How are holidays and festivals to be observed? 
They are to be observed like Sunday. Besides which we 
should endeavor to understand well the mysteries and blessings of 
God, the lives and labors of the Saints, on whose account the 
festivals have been established, which we can do by hearing Mass 
and catechetical instruction, or at home by reading books written 
on devotional subjects, in order to induce ourselves to love and 
praise God and to imitate the Saints, for these are the objects 
the Church has in view in establishing festivals. But, unfortu- 
nately, as these objects of theChurch are responded to by but few, 
and as, on the contrary, partly on account of their number, partly 
on account of the increasing laxity of the faithful , the holidays 
are spent very differently from the way the Church intended, she 
has done well in abolishing certain festivals, or transferring them 
to- Sunday, that they may be, at least, better regarded, and God 
not offended by their profanation. However, on these days, which 
have been changed or done away with, there is no prohibition 
to hear Mass devoutly, but idleness and ill behavior are especially 
sinful on these days. 

What are fastdays? 
Fastdays are those days on which the Church commands us 
to mortify the body and offer God a sacrifice of mortification by 
abstaining from fleshmeat, or by taking but one full meal in the 
day. Those days on which besides the abstinence from meat, 
but one full meal is allowed, are called Fastdays of obligation; 
those days on which it is only required to abstain from meat, are 
called days of abstinence. 

Can the Church institute fastdays? 
She can, because the Church of Christ, as mother of the faith- 
ful, has the power to make all useful and necessary regulations 
for the salvation of their souls. In doing so she only follows the 
example of our Lord, her head, for He fasted, and of the Apostles 



CONCERNING THE ECCLESIASTICAL YEAR. 



5 



who, even in their day, ordered Christians to abstain from blood 
and things strangled (Acts xv. 28.), in order not to prevent the 
conversion of the Jews, who, on account of the Old Law, abhorred 
the blood and meat of strangled animals, but removed the pro- 
hibition when there was no longer danger of hindering the Jews. 
"Fasting is no new invention", writes the father of the Church 
Basil the Great (f 379 A. B.J, "as many imagine, it is a precious 
treasure, which our forefathers preserved long before our days, 
and have handed down to us". 

Why has the Church instituted fastdays and what is their use? 

The Catholic Church, from the very beginning, has looked 
upon external fasting, only as an accompaniment and outward 
sign of penance. Her object in instituting fastdays, therefore, 
was and is, that by fasting the faithful may mortify their flesh 
and their evil desires, seek to pacify Cod, make satisfaction for 
their sins, practice obedience to the Church their mother, and 
by performing these virtues become more zealous and fervent in 
prayer, and in the service of God. Because fasting aids in all this, 
as is proved by innumerable texts of Scripture, as well as by 
experience. The fathers are full of praise of the usefulness of 
fasting, and our Lord predicted that the Church, His spouse, 
would fast when He, her bridegroom, should be taken from her. 
(Matt. ix. 15.) 

What are we to think of those heretics and of those Catholics 
who contemn the Church's command to fast? 

Those Catholics who contemn the Church's command to fast, 
and who therefore transgress it fearlessly, contemn their mother, 
the Church, and Christ her founder and her head, who fasted: 
give scandal to others, obedient children of the Church, and do 
themselves great harm, because they make themselves slaves of the 
flesh, subject their souls to the evil desires of the body and so fall 
into many sins. They show that they have departed from the spirit 
of the early Christians who fasted with great strictness, and that 
they are too cowardly to overcome themselves, and offer God the 
sacrifice of obedience to His Church. The heretics have the Bible 
against them if they assert that the Church's command to fast is 
useless and unnecessary: (Acts. xiii.2, 3.) that Bible on which they 
so often call, as well as all Christian antiquity, experience and 
reason. One of the fathers of the Church Basil writes: "Honor 
ever the ancient practice of fasting, for it is as old as the first 
human creation. We must fast if we would return to paradise 
from which gluttony expelled us". Every rational reflecting 
person must acknowledge, as experience teaches, that bodily 
health, and unimpaired soul-power are best preserved and 
improved by temperance and abstinence, especially from flesh- 
meat. By continual fasting it was that many of the old fathers 



6 



EXPLANATIONS AND INSTRUCTIONS 



of the desert preserved vigorous health, lasting beyond the usual 
limit of man's age, even lived more than a century in the hot coun- 
tries where the time of life is generally shorter than in our climate. 
St. Paul, the first hermit, lived one hundred and thirteen years ; 
St. Anthony one hundred and five ; St. Arsenius one hundred and 
twenty; St. John, the silent, one hundred and four; St. Theodosius 
abbot, one hundred and five. The Catholic Church here proves 
herself a good mother to us, for in this command she regards not 
only the spiritual but the corporal welfare of her children. The 
words of our Lord: "Not that which goeth into the mouth 
defileth a man, but that which cometh out of the 
mouth this defileth a man", was meant for the Pharisees 
who judged certain kinds of food prohibited by law, or that had 
been touched by unclean hands, to be unclean. Had He intended 
it to be understood in the way the contemners of fasting assert, 
He would have declared intoxication by drinking, even the taking 
of poison, to be permitted; certainly food being the gift of God 
and therefore good, does not make man a sinner, but disobedience 
to the command and inordinate greediness and gluttony make 
him such. 

Which are the most important fastdays? 
First, the Great or Forty Days fast {Lent), which will be spoken 
of in its proper place; secondly, the Ember-fasts; thirdly, the 
Vigils ; fourthly, Fridays and Saturdays throughout the year, as 
also the Sundays in Lent, which, however, are only days of ab- 
stinence. 

By special dispensation the command to abstain from meat on 
the Sundays of Lent, to fast and abstain on all Saturdays, and to 
fast on all Fridays throughout the year has been removed. All 
Fridays throughout the year are days of abstinence, all Fridays in 
Advent, and all Fridays and Saturdays in Lent are days of f asting 
and abstinence. The Saturdays in Advent are days of abstinence 
but not fastdays of obligation. 

What are the Ember-days and why are they instituted? 
The Ember-davs are the first Wednesday, Friday and Satur- 
day at the commencement of each of the four seasons of the year, 
set apart as fastdays by the Catholic Church. According to the 
testimony of Pope Leo their origin was in the times of the Apostles, 
who were inspired by the Holy Ghost to dedicate each season of 
the year to God by a few days of penance, and, as it were, to pay 
three days interest every three months, on the graces received 
from God. The Church has also commanded us to fast at the 
beginning of each of the four seasons of the year, because it is at 
this time that she ordains the priests and other servants of the 
Church, which even the Apostles did with much prayer and fasting. 
Thus she desires that during the Ember-days the Christians should 
fervently ask of God by prayer, fasting and other good works, 



CONCERNING THE ECCLESIASTICAL YEAR. 



7 



that He would give her worthy pastors and servants, on whom 
depend the welfare of the whole Christian flock ; she desires that 
in the spring Ember days whe should ask for God's blessing for 
the fertility of the earth ; in summer for the preservation ot the 
fruits of the field, in the fall when the harvest is ripe, and in the 
winter when it is brought in, that we should offer to God by 
fasting and prayer a sacrifice of thanks petitioning Him to assist us, 
that we may not use His gifts for our soul's detriment, but that 
we may give praise and thanks to Him, the fountain of all good, 
and assist our neighbor according to our means. 

What are Vigil-fasts? 

They are the eves of certain festivals, which the Church has 
ordered to be observed as fastdays. Even the early Christians 
prepared themselves by fasting, praying and watching, as signified 
by the latin word "Vigil", for the coming festival. Thus to this 
day in the Vigil-Mass the priest does not say "Ite Missa est" 
C Go ye, Mass is over), but "Benedicamus Domino" (Let us praise the 
Lord), because in olden times when Mass was celebrated at night, 
the Christians were invited to continue praising God in Church 
until the dawn of the festival; but this nightwatch the Church 
has now abolished, partly on account of the decaying zeal of the 
• Christians, and partly on account of the abuse of it to be feared, 
but has retained the fast, by which to honor God and his Saints, 
to obtain their intercession mortifying the flesh according to their 
example. "By fasting on the eves of festivals", says St. Bernard, 
"we learn that we can enter heaven only through many sufferings". 

Why does the Church forbid the use of fleshmeat on Fridays and 

Saturdays ? 

"The Church", as Pope Innocence says, "forbids the use of 
fleshmeat on Fridays because our Lord died on that day, and on 
Saturday because on it He rested in the sepulchre, and also that 
we may be better prepared by this abstinence for Sunday". In 
some dioceses the use of meat is allowed on Saturdays, and so 
marked in the calender and every year announced to the people, 
and for. this dispensation the faithful should fast all the more 
conscientiously on Fridays. 

Who is bound to fast and who not? 

All Christians over seven years of age, unless for some reason 
excused, are required under pain of mortal sin, to abstain from 
meat on all days of fasting and abstinence ; all those who are over 
twenty one years of age are bound to take but one full meal a 
day. A severe illness or a dispensation obtained by valid reasons, 
and not by fraud or extorted by vain pretences, excuse from the 
necessity of abstinence on Fridays : those are dispensed from the 
necessity of fasting on one meal on fastdays, who cannot fulfill the 



8 



EXPLANATIONS AND INSTRUCTIONS &c. 



command without great inconvenience such as: those recovering 
from sickness, pregnant and nursing women, old and infirm people, 
those who are engaged in hard labor, undertaking severe journeys 
and the poor who have no full meals : also those who are preven- 
ted by the fast from some better work incumbent upon their 
office or dictated by Christian charity. These persons mentioned 
are excused from fasting in so far that they are permitted to eat 
whenever they need food, but must still abstain from the use of 
meat unless also dispensed from the command of abstinence. They 
should however be sincerely grieved to be unable to unite with 
the whole Church in such meritorious work, and should endeavor 
to make amends by prayer, alms-deeds, and other good works. 

Who sin against fasting ? 

First, those who deliberately and without sufficient cause do 
not abstain from the use of meat; secondly, those who without any 
of the excuses mentioned take more than one full meal in the day; 
thirdly, those who eat between the time of meals, although to 
drink, or a simple taste of food does not break the fast; fourthly, 
those who indulge in long extravagant, and temptingly prepared 
dinners, abundant drinking and excessive amusement which are 
all opposed to the spirit of penance and mortification. And lastly, 
when on a fastday fleshmeat and fish are used at the same meal. 

Is it not allowable to eat any thing in the evening on fastday s? 

The early Christians were so rigorous in their penance that 
they contented themselves with one temperate meal on fastdays, 
and that was generally by bread and water and taken only in the 
evening; but as, in the course of time, the penitential zeal declined, 
the Church like an indulgent mother permitted, besides the full 
meal at noon, a small quantity of food to be taken in the evening, 
that is about as much as would make the fourth part of a regular 
meal, or not to appear scrupulous, as much as would not cause too 
great aggravation, or exhaust the strength necessary for the next 
day's labor; but "to wish to feel no aggravation in fasting, is to 
wish not to fast at all". 

With what intentions should we fast? 

First, with the intention of doing penance and punishing the 
body for the sins which we have committed by yielding to its evil 
desires; secondly, to satisfy God and to unite ourselves with our 
Lord in his forty days fast ; thirdly, to obtain the strength to lead 
a chaste, pure life ; fourthly, to give to the poor that which is 
saved by fasting. 

NOTE. Whatever is necessary to be understood further in regard to this 
subject, will be found in the instructions on the forty days fast. 



9 



INSTRUCTIONS IN REGARD TO THE ADVENT 

AND THE TIME OF ADVENT. 



What is the meaning of the word Advent, and what do we 

T understand by it? 
He word Advent signifies Coming, and by it is understood 
the visible coming of the Son of God, at two different 
times, to this world. 

When was the first coming of Christ? 
It was when the Son of God, conceived by the Holy Ghost in 
the womb of the most pure Virgin Mary, was born, according to 
the flesh, in the fulness of time, and sanctified the world by His 
coming for which the patriarchs and prophets had so longed. 
(Gen.xlix, 10., Isal Ixiv. 1 , Lake x, 24.) 

Since Christ had not yet come how were the just of the Old 

Law saved? 

Immediately after their sin God revealed to our first parents 
{Gen. iii. 15.) that His only begotten Son would become man and 
redeem the world. In the hope of this Redeemer and through 
His future merits all in the old covenant who participated in His 
merits by innocence or by penance, and who died in the grace of 
God, were saved, although they were excluded from heaven until 
the ascension of Christ. 

When will the second coming of Christ take place? 
At the end of the world when Christ will come with great 
power and majesty to judge both the living and the dead. 

What is Advent, and why has the Church instituted it? 
Advent is that solemn time, immediately preceding Christmas, 
instituted by the Church in order that we should in the first place 
meditate on the Incarnation of Christ, the love, patience and hu- 
mility which He has shown us, and to prove our gratitude to Him 
that He came from the bosom of His heavenly Father into this 
valley of tears, to redeem us; secondly, that we may prepare 
ourselves by sincere repentance, by fasting, prayer, alms-deeds, 
and other works pleasing to God, for the coming of Christ and 
His birth in our hearts, and thus participate in the graces which 
He has obtained for us ; finally, that He may be merciful to us 
when He shall come again as judge of the world. "Watch ye 
and pray, for ye know not at what hour the Son of 
Man may come". {Matt. xxiv. 42. 44.) 

How teas Advent formerly observed? 
Very differently from now. It then commenced with the feast 
of St. Martin, and was observed by the faithful like the Forty Days 



10 



INSTRUCTIONS IN REGARD TO THE ADVENT &c. 



Fast with strict fasting and pious devotional exercises ; as even 
now the most religious communities fast, and the Church has for- 
bidden all noisy amusements, weddings, dancing and concerts 
among Christians during Advent. Pope Syiverius ordered that 
those who seldom receive Holy Communion should at least do so 
on every Sunday in Advent. 

How should this solemn time be spent by pious Christians? 

They should recall, during these four weeks, the four thousand 
years in which the just under the Old Law expected and desired 
the promised Redeemer, think of those days of darkness in which 
nearly all the nations were blinded by Satan and drawn into the 
most horrible crimes, then to consider their own sins and evil 
deeds and purify their souls from them by a worthy reception of 
the Sacraments, so that our Lord may come w^thHis grace to dwell 
in their hearts and be merciful to them in life -and in death. 
Further to awaken in the faithful the feelings of repentance so 
necessary for the reception of the Saviour in their hearts, the 
Church orders that besides the observance of certain fastdays, the 
altar shall be draped in violet, that Mass shall be celebrated in 
violet vestments, that the organ shall be silent and no Gloria 
sung. Unjust to themselves, disobedient to the Church, and 
ungrateful, indeed, to God are those Christians and Catholics 
who spend this solemn time of grace presented to them, without 
any special devotions, without performing any good works, with 
no longing for the coming of Christ into their hearts, without 
receiving the sacraments, perhaps in foolish, even sometimes in 
sinful amusements. 

What are Rorate, High- Masses, and why are they celebrated? 

They are the solemn Highmasses celebrated in some coun- 
tries in commemoration of the tidings brought to the Blessed 
Virgin by the Archangel Gabriel, announcing to her that she was 
to become the Mother of God, and derive their name from the 
words of the Intro it in the Votive-Mass in honor of our beloved 
Lady "Rorate cceli desuper"; and are also sometimes called 
the Angel's High-Mass. They are celebrated very early in the 
morning because the Blessed Virgin preceded our Lord, as the 
aurora the rising sun. 

PRAYER IN ADVENT. God, who by Thy gracious 
advent hast brought joy into this world, grant us, we beseech 
Thee, Thy grace to prepare ourselves by sincere penance for 
its celebration and for the Last Judgment. Amen. 



11 



INSTRUCTION FOR THE FIRST SUNDAY 

IN ADVENT. 

* \~ .. — .<? ^^^^ 

He first Sunday in Advent is the first day of 
the Ecclesiastical Year, and the beginning of 
the holy season of Advent. The Church com- 
mences, on this day, to contemplate the great 
longing with which the just of the Old Law 
desired the coming of the Redeemer ; on these 
days and during the entire season of Advent 
she unites her prayers with their sighs in order to awaken in her 
children also the desire for the grace of the Redeemer; above 
all to move them to do true penance for their sins, because these 
are the greatest obstacles in the path of that gracious Advent ; 
therefore she sings at the Intro it of the day's Mass: "To Thee, 

Lord, have I lifted up my soul. In Thee, my God, 

1 put my trust; let me not be ashamed. Neither let 
my enemies laugh at me: for none of them that wait 
on Thee shall be confounded. Show, Lord, Thy ways 
to me and teach me Thy paths". (Psalm xxiv. 1—4.) Glory 
be to the Father, and to the Son and to the Holy Ghost; as it 
was in the beginning, is now and ever shall be. Amen. 

PRAYER OF THE CHURCH. Show forth Thy power, 
Lord, and come that we may merit to be delivered by Thy 
protection from the imminent danger of our sins, and be 
saved by Thee, our Liberator. Who livest and reignest with 
God the Father together with the Holy Ghost, God for ever 
and ever. Amen. 

EPISTLE, (i2omawsxiii.ll — 14.) Brethren! you know 
the time, that it is now the hour for us to rise from sleep. 
For now our salvation is nearer than when we believed. The 
night is passed and the day is at hand. Let us therefore cast 
off the works of darkness and put on the armor of light. 
Let us walk honestly, as in the day, not in eating and 
drunkenness, not in chambering and impurities, not in con- 
tention and envy: but put ye on the Lord Jesus Christ. 

What does St. Paul teach us in this epistle? 
After fully explaining the duties of a Christian life to the Ro- 
mans who were converted especially by St. Peter, he exhorts them 
to hesitate no longer to fulfill them, and seeks to move their 
hearts in this time of grace, presented to them by the Christian 
I regulation. 




12 



FIRST SUNDAY IN ADVENT. 



What is meant here by sleep? 
The stupidity and blindness of the soul that, forgetting her 
God, is sunk in a luckwarm, effeminate, slothful and lustful life, 
which when it is gone, leaves behind nothing more than a dream 
had in sleep. 

Why does St. Paid say, "salvation is nearer"? 
He wishes to impress upon the Romans that they now have 
far greater hope of salvation than when they first became Chri- 
stians, and that they should secure it by a pious life, because death, 
and the moment on which depended their salvation, or eternal 
reward, was drawing near. "What is our life", says St. Chryso- 
stom, "other than a course, a dangerous course to death, through 
death to immortality"? 

What is the signification of day anU night? 
The night signifies the time before Christ, full of darkness, of 
infidelity and of injustice; the day represents the present time, 
the time of grace and of the gospel light in the Church, in which 
Christ enlightens the whole world with the light of the true faith. 

What are "the works of darkness?" 
All sins, and especially those which are committed in the 
dark, and shun the eye of God and man. 

What is the "armor of light?" 
That faith, virtue and grace, the spiritual armor, with which 
we battle against our three enemies, the world, the flesh, and the 
devil, and in which we should walk honestly before all men. A 
Christian who in baptism has renounced the devil and all his 
pomps, dares not live in vice and impurities, but must put on 
Christ Jesus, that is, must adorn his soul with the imitation of 
Christ's virtues, as with a beautiful garment. This text (verse 13) 
moved St. Augustine to fly from all works of uncleanliness in 
which he has been involved, and to lead a pure life which he had 
before thought is difficult to do. 

ASPIRATION. Grant, Lord, that we may rise by 
penance from the sleep of our sins, may walk in the light of 
Thy grace by the performance of good works , may put on Thee, 
and adorn our souls with the imitation of Thy virtues. Amen. 

GOSPEL. (Luke xxi. 25 — 83.) And there shall be 
signs in the sun and in the moon, and in the stars: and 
upon the earth distress of nations, by reason of the confusion 
of the roaring of the sea, and of the waves. Men withering 
away for fear, and expectation of what shall come upon the 
whole world. For the powers of heavens shall be moved: 



FIRST SUNDAY IX ADVENT. 13 




and then they shall see the Son of Man coming in a cloud 
with great power and majesty. But when these things begin 
to come to pass, look up and lift up your heads: because 
your redemption is at hand. And He spoke to them a simili- 
tude. See the fig-tree and all the trees: when they now 
shoot forth their fruit , you know that summer is nigh. So 
you also, when you shall see these things come to pass, 
know that the kingdom of God is at hand. Amen, I say to 
you, this generation shall not pass away, till all things be 
fulfilled. Heaven and earth shall pass away, but my words 
shall not pass away. 



14 



FIRST SUNDAY IN ADVENT. 



Why does the Church command the Gospel of the Last Judgment 
to be read to clay? 
To move us to penance, and force us to prepare our souls for 
the coming of Christ by placing the terrible coming in the Last 
Judgment before our minds. For nothing can, and nothing should 
more deter us from sin and urge us on to virtue than the 
thought that in this judgment all good and all evil will be made 
public, and be either rewarded or punished in the presence of the 
whole world. 

What signs will precede the Last Judgment? 

The sun will be obscured, the stars will lose their light and 
disappear in the firmament (Isai. xiii. 10.), and in their place fiery 
objects will be seen in the heavens and^vvill fall upon the earth; 
lightning and flames will surround the earth and wither up every 
thing ; the powers of heaven will be shaken, the elements be dis- 
solved and brought to confusion ; the waters of the earth will rise 
up and break in upon the land, and their roaring joined with the 
howling of the winds, and the beating of the storms, will fill man 
with terror and dread. Such evils and distress will come upon 
the world that men will wither away from fear not knowing 
whither to turn. Even the choirs of angels and the heavenly do- 
minations will be terrified, until at last the sign of the Son of 
Man, the sign of the cross, will appear in the heavens, the terror 
of the sinners who have scorned it, the consolation of the just who 
have loved it. {Matt. xxiv. 30.) 

Why will all this come to pass? 

Because the people have loved the creatures of God inordi- 
nately, more than the Creator, and used them only to His dishonor, 
He will destroy them in this terrible manner, arming all creatures 
for the vengeance of His enemies ( Wisdom v. 8.), and showing by 
the manner of their destruction the evils which will fall upon all 
sinners. The darkness of the sun will indicate the darkness of 
hell, the bloodred moon the anger and wrath of God ; the disap- 
pearance and falling of the stars the fall of sinners into the abysses 
of hell and their disappearance from earth ; and the madness of 
the elements the rage of the beast of hell (Ludw. d. P.J. Sinners 
will then vainly and too late repent that they have attached their 
hearts to things which will end so horribly and that only increase 
their torments. 

Why through all this does Christ command: "Lift up your heads 
for your redemption is at hand"? 

These words are spoken to the just who as long as they live 
on earth are like prisoners and exiles, but at the Last Judgment 
will be taken body and soul into their long desired fatherland, the 
kingdom of heaven: into the freedom of the children of God. 



FIEST SUNDAY IX ADVENT. 



15 



These will have reason to raise their heads, now bowed in mourn- 
ing and to rejoice. 

How will the Last Judgment commence ? 
By the command of God the angels will sound the trumpets 
summoning men from all the four parts of the earth to come to 
judgment (Thess. iv. 15.)- Then the bodies of the dead, of the 
just and of the unjust, will unite with their souls, be brought to 
the valley of Jehosophat, and there placed, the just on the right, 
the unjust on the left {Malt, xxv 33 ). Then will appear the 
angels and also the devils, then Christ Himself will be seen coming 
in a cloud in such power and majesty, that the sinners will be 
filled with terror, will not dare to look at Him, and will cry to the 
mountains to fall upon them and to the hills to cover them up. 
{Luke xxiii. 30.) 

How will the judgment be held? 

The books of conscience closed with this life, upon which all 
men are to be judged, will be opened; all good and evil thoughts, 
words, deeds and motives, even the most secret known only to God, 
will then be as plainly revealed to the whole world as if they were 
written on each one's forehead; and by these each one will be 
judged, eternally rewarded or eternally punished. 

God ! If we must then give an account of every idle word 
{Matt, xii. 36), how can we stand in the face of so many sinful 
words and actions ! 

Why will God hold an universal public judgment? 

Although immediately after death a special, private judgment 
of each soul takes place,"God has ordained a public and universal 
judgment for the following reasons : First, that it may be shown 
clearly to all how just has been His private judgment, and also that 
the body which has been the instrument of sin or of virtue, may 
share in the soul's punishment or reward; secondly, that the 
justice they could by no means obtain in this life, may be given 
before the whole world to the oppressed poor, and to persecuted 
innocence ; and that the wicked'who have abused the righteous, 
and yet have been considered honest and good, may be shamed 
before all. Thirdly, that the graces and means "of salvation 
bestowed upon each may be made known: fourthly, that the 
blessed providence of God which often permitted the righteous to 
suffer evil while the wicked prospered, may be vindicated, and it 
be shown, on that day, that His acts are" acts of the greatest 
wisdom. Fifthly, that the wicked may learn the goodness of God, 
not for their comfort or benefit, but their greatest sorrow, that 
they may see how He rewards even the slightest work performed 
for His love and honor. Finally, that Christ maybe exalted before 
the wicked on earth, as before the good in heaven, and that His 
word's truth may be solemnly made manifest. 



16 



SECOND SUNDAY IN ADVENT. 



ASPIRATION. Just art Thou, God, and just are Thy 
judgments. Ah, penetrate my soul with holy fear of them, 
that I may be kept always in awe of them, and saved from 
evil conduct. Would that I could say with the penitent 
St. Jerome: " Whether I eat or drink, and whatever I do, I 
seem to hear the awful sound of the trumpet in my ears: 
Arise ye dead, and come to judgment". 



INSTRUCTION FOR THE SECOND SUNDAY 

IN ADVENT 

N this day the Church not only makes mention 
in the office of the priest, but also in the 
Mass, of the two different advents of Christ, 
that by His gracious first advent we may be 
gladdened, and by His terrible last advent at 
the Judgment Day, we may be impressed with 
salutary fear. With this intention she sings 
at the Introit: ^People of Sion, behold, the Lord shall 
come to save the nations, and the Lord shall make 
the voice of His glory heard in the joy of your heart. 
{lsai. xxx. 30.) Give ear, Thou, that rulest Israel, 
Thou, that leadest Joseph like a sheep. (Ps. lxxix. 2.) 
Glory be to the Father &c 

PRAYER OF THE CHURCH. Stir up our hearts, Lord, 
to prepare the way of Thy only begotten Son, that by His 
advent we may be made worthy to serve Thee with purified 
mind and spirit; who livest and reignest with God the 
Father, in union with the Holy Ghost, God for ever and 
ever. Amen. 

EPISTLE. {Romans xv. 4 — 13.) Brethren! For what 
things soever were written, were written for our learning: 
that through patience and the comfort of the scriptures, we 
might have hope. Now the God of patience and of comfort 
grant you to be of one mind one towards another, according 
to Jesus Christ: that with one mind and with one mouth, you 
may glorify God, and the Father of our Lord Jesus Christ. 
Wherefore receive one another; as Christ also hath received 
you unto the honor of God. For I say that Jesus Christ was 
minister of the circumcision for the truth of God, to confirm 
the promise made unto the fathers. But that the gentiles are 




SECOXD SUXDAY IN ADVENT. 



17 



to glorify God for his mercy, as it is written: Therefore 
will I confess to Thee. Lord, among the gentiles, 
and will sing to Thy name. And again he saith: Re- 
joice, ye gentiles, with His people. And again: Praise 
the Lord, all ye gentiles, and magnify Him, all ye 
people. And again Isaias saith: There shall be a root 
of Jesse; and He that riseth up to rule the gentiles, in 
Him the gentiles shall hope. Now the God of hope fill 
you with all joy and peace in believing: that you may 
abound in hope and in the power of the Holy Ghost. 

What does St. Paid teach in this Epistle? 

The Jews and Gentiles converted to the Christian faith were 
disputing among themselves at Rome, in regard to abstinence 
and the use of certain kinds of food, reproaching each other se- 
verely ; the Jews boasting over the Gentiles that the Saviour, accord- 
ing to promise, was born of their nation, thus claiming him from 
the Gentiles, who, in their turn, reproached the Jews for the 
hateful ingratitude with which they had crucified Him. To restore 
harmony St. Paul shows that each had reason, the Jews and Gen- 
tiles alike, to praise God, to whose grace and goodness they owed 
all, that each had in Him a Redeemer in whom they could hope 
for salvation, and warns them not to deprive themselves of that 
hope by contentions among themselves. By these words the 
Apostle teaches, also, that we, too, have great reason to praise God 
and thank Him, for calling us whose forefathers were heathens to 
the Christian faith, and to guard against losing our salvation by 
pride, envy, impurity &c. 

Why should we read the scriptures? 

That we may know what we are to believe and to do in order to 
be saved, as all scripture inspired of God, is profitable to teach, 
to reprove, to correct, to instruct injustice (Tim. hi. 16.); that we 
may learn from that which Christ has done for us, and the Saints 
for Christ, to be patient in our sufferings, and to be consoled and 
encouraged in hope by their example. To derive this benefit from 
the scriptures they must be read by the light of that spirit through 
whose assistance they came into existence, who lives and remains 
forever with the Church: that is, the light of the Holy Ghost 
must be sought, that their meaning may be read according to the 
sense of the Church and not be explained by the reader's own 
judgment. 

He who reads the Holy Scriptures merely to satisfy his curio- 
sity, his enquiring spirit, and his quarrelsome temper, following 
his own private judgment in interpreting and explaining the 
many obscure passages, subject to so many different renderings, 
without considering that only the Holy Ghost, through whose in- 



2 



18 



SECOND SUNDAY IN ADVENT. 



spiration the Bible exists, is and can be its only true and veritable 
expounder, that this Hoi}' Ghost is working in the true Church 
only, and that this Church alone through the Holy Ghost, whom 
Christ has promised, shall remain with her for all time, can inter- 
pret them, he who without reflecting upon this reads the Holy 
Scriptures by the light of his own private judgment simply, must, 
as experience shows, of necessity diverge from the right path, 
become entangled in manifold doubts, and at last, lose the 
faith entirely. For this reason the head of the Catholic Church 
has most properly limited the reading of the Bible, not, as has been 
falsely asserted, unconditionally forbidden it, and allows the 
reading of those editions only whifth are accompanied by notes 
and explanations in accordance with tradition and the exposition 
of the holy fathers, that the unity of faith may not be disturbed, 
and that among Catholics there may not be the terrible bewilder- 
ment of the human intellect which has taken place among the 
different heretical sects, who have even declared murder, bigamy 
and impurity to be permissable on the authority of the Bible. — 
We are to consider, also, that God never commanded the Bible to 
be written or read, and that not the readers but the followers of 
the word of God, by which is meant those who hear the words of 
God in sermons, and keep it, will be saved. *) 

Why is God called a God of patience, of consolation, and of hope ? 

He is called a God of patience because He looks long on our 
sinful life, and awaits our repentance; of consolation because He 
gives us grace to be patient in crosses and afflictions, and so con- 
soles us inwardly that we become not faint-hearted; of hope be- 
cause He gives us the virtue of hope, and because He desires to 
be Himself the reward we are to expect after this life. 

ASPIRATION. God of patience, of consolation and of 
hope, fill our hearts with peace and joy, and grant that we 
may become perfect in all good, and by faith, hope and 
charity attain the promised salvation. 

GOSPEL. {Matt. xi. 2 — 10.) Now when John has heard 
in prison the works of Christ : sending two of his disciples he 
said to Him: Art thou He that art to come, or. look we for 
another? And Jesus making answer said to them: Go and 
relate to John what you have heard and seen. The blind 
see, the lame walk, the lepers are cleansed, the cleaf hear, 
the dead rise again, the poor have the gospel preached to 



*) Further instruction in regard to the doctrine of faith on this subject 
will be found in the "Instruction for Easter-Tuesday". 



SECOND SUNDAY IN ADVENT. 



19 




them. And blessed is he that shall not be scandalized in me. 
And when they went their way, Jesus began to say to the 
multitude concerning John: What went you out into the 
desert to see? A reed shaken with the wind? But what went 
you out to see? A man clothed in soft garments? Behold 
they that are clothed in soft garments are in the houses of 
kings. But what went you out to see? A prophet? Yea, I 
tell you, and more than a prophet. For this is he of whom 
it is written: Behold I send my angel before thy face, 
who shall prepare thy way before thee. 



2 * 



20 SECOND SUNDAY IN ADVENT. 

Why was John in prison? 
He was in prison and later lost Ms life, because he had rebuked 
king Herod for his adulterous marriage with his brother's wife 
{Matt. xiv. 10.). Truth, as the proverb says, is certainly a very 
beautiful mother, but she usually bears a very ugly daughter: 
Hatred. St. John experienced that speaking the truth very often 
arouses hatred and enmity against the speaker.— Let us learn 
from him to speak the truth always when duty requires it, even 
at the cost of the greatest misfortunes, for if with St. John we 
patiently bear persecution, with St. John we shall become martyrs 
of truth. 

Why did St. John send his disciples to Christ? 
That they should learn from Christ, who was already shining 
by His doctrines and His miracles, He was really the promised 
Messiah, the Saviour of the world, whom they should folio <v. 

Why does Christ say to the disciples of St. John: "Go and say 
to John, the blind see, the lame walk etc."? 
That they should by His miracles judge Him to be the Messiah, 
because the prophets had predicted that He would work such 
miracles (Isai. xxxv. 5, 6). "Christ", says St. Cyril, "proved that 
He was the Messiah by the grandeur as well as by the number of 
His miracles." 

Why does Christ add: "And blessed is he who is not scan- 
dalized in me"? 
Christ used these words in reference to those who would be 
scandalized by His poverty, humility and ignominious death on 
the cross, and who would, for these reasons, doubt and despise 
Him, and cast Him away; though "man", as St. Gregory says, 
"owes all the more love to the Lord, his God, the more humilia- 
tions He has born for him. " 

What was our Lord's object in the questions He asked concerning 

St. John ? 

His object was to remove from St. John, all suspicion of failing 
in faith in Him ; to praise, as an example for all preachers, con- 
fessors, and superiors, that they might never be deterred by human 
respect, or fear of man, or other temporal consideration, from 
courageously fulfilling their duties, the perseverance with which 
St. John although imprisoned and threatened with death, con- 
tinued to fill his office of preacher; and to commend the rigorous 
penance shown by his coarse garments and simple food, that we 
might learn from his example penance and mortify our bodies. 

Why does Christ say that John is "more than a prophet"? 
Because St. John was foretold by the prophet Malachy as was 
no other prophet ; because of all the prophets he was the only one 
who with his own eyes saw Christ and could point His hand to Him, 



SECOND SUNDAY IN ADVENT. 



21 



and was the one to baptize Him: and because like an angel, a 
messenger of God, he announced the coming of the Saviour and 
prepared the way for the Lord. 

How did St. John prepare the way for the Saviour? 
By his sermons on penance, and by his own penitential life, 
he endeavored to move the hearts of the Jews, that by amending 
their lives, they might prepare to receive the grace of the Messiah, 
For God will not come with His grace into our hearts if we do not 
prepare His way by true repentance. 

ASPIRATION. Lord Jesus, by the 'praise Thou didst 
accord to Thy forerunner St. John, for his firmness and 
austerities, grant us Thy grace to have those confided to our 
care instructed in Christian doctrine, and inflame our hearts 
with such readiness to imitate his steadfastness and penance, 
that we may never do that to please man which may be dis- 
pleasing to Thee. 

CONSOLATION IN SUFFERING. 

"The God of patience and of comfort, the God of hope fill yon 
with all joy and peace in believing." [Rom. xv. 5, 13.) 

THe fervent and strong believe that each and every thing that 
happens to us, comes to us for our own good from God, and that 
every evil, of whatever description that befalls us, is by the will or 
by the permission of God. "Good things and evil, life and 
death, poverty and riches, are from God". (Eccl. xi. 14.) 
«If we have received good things at the hand of God", 
[Job. ii. 10.) said the pious Job in his affliction, "why should 
we not receive evil?" 

We should have the full persuasion that without the permission 
of God not a single hair of our head shall perish (Luke xxi. 18.), 
much less can other evil be done to us by man or devil *Job. i. ; a 
steadfast confidence that if we ask Him, God can and will assist us 
in our sufferings, if it is good for our salvation that He should do 
so. "Can a woman forget her infant, so as not to have 
pity on the son of her womb? And if she should forget, 
yet will I not forget thee. Behold I have engraven 
thee in my hands" Jsai. xlix. 15. 16.); the hope of abundant 
reward in the future life which we shall merit by patience in our 
sufferings, "For our present tribulation which is momen- 
tary and light, worketh for us above measure ex- 
ceedingly an eternal weight of glory" (ii. Romans iv. 17.); 
the thought that all complaints and murmurs against the dispens- 
ation of God are useless, and lead only to shame and harm, 
"Who hath resisted Him, and hath had peace"? (Joh. 
ix. 4.) the vivid remembrance of our sins for which we have long 



22 



THIRD SUNDAY IN ADVENT. 



deserved eternal punishment in hell,— hence the well known saying 
of St. Augustine : "Here cut, Lord, here scald and here burn, 
but spare me in eternity" ; the consideration that no other way' 
leads to the kingdom of heaven than the way of the cross, which 
Christ Himself. His sorrowing mother, and all the saints had to 
tread. "Ought not Christ to have suffered these things 
and so to enter into His glory?" (Lukexxiv. 26.); "through 
many tribulations we must enter the kingdom of God" 
(Acts. xiv. 21.); finally, the certainty that sorrows and adversities 
are signs of God's love, and of being chosen: "Whom the L ord 
loveth He chastiseth, and* he scourgeth every son 
whom he receiveth" 

PRAYER IN SORROW. Oh almighty, kind and merciful 
God! who hast said: "Call upon me in the day of trouble, 
I will deliver thee, and thou shalt glorify me 11 (Ps. 
xlix. 15.), behold I rely upon Thy word and take refuge with 
Thee in my trouble. Give honor to Thy name, therefore, and 
reserve me, if it be pleasing to Thee and well for me, that 
all may know Thou art our only help. Amen. 

INSTRUCTIONS FOR THE THIRD SUNDAY 

IN ADVENT. 

N this Sunday again, the Church calls on us to 
rejoice in the Advent of the Redeemer, and at 
the Introit sings: "Rejoice in the Lord 
always; again I say rejoice! Let your 
modesty be known to all men: the Lord 
is nigh. Be not solicitous about any 
c>- — b thing, but in every thing by prayer 

and supplication, with thanksgivings, let your peti- 
tions be made known to God (Phil. iv. 4—6). Lord, Thou 
hast blessed Thy land, Thou hast turned away the 
captivity of Jacob. {Ps. Ixxxiv. 1.) Glory be to the Father &c. 

PRAYER OF THE CHURCH. Bencl Thine ear, Lord, 
we beseech Thee, to our prayers, and enlighten the darkness 
of our minds by the grace of Thy visitation. Who livest &c. 

EPISTLE. (Phil. iv. 4 — 7.) Brethren, rejoice in the Lord 
always; again, I say, rejoice. Let your modesty be known to 
all men: the Lord is nigh. Be nothing solicitous: but in every 
thing by prayer and supplication, with thanksgivings let 
your petitions be made known to God. And the peace of 
God, which surpasseth all understanding, keep your hearts 
and minds in Christ Jesus. 




THIRD SUNDAY IN ADVENT. 



23 



What is meant by „rejoicing in the Lord?" 
By "rejoicing in the Lord" is meant rejoicing in the grace 
of the true faith we have received ; in the hope of obtaining, by the 
grace of God, eternal happiness; in the protection of the most High 
under which we stand: and in the persecution for justice's sake in 
which Christ Himself exhorts us to rejoice, and in which the Apostle 
Paul so gloried, (ii. Cor. vii. 4.) 

What else does St. Paul teach in this epistle? 

He exhorts us to set to all a good example by a modest and 
edifying life, to which we should be directed by the remembrance 
of (Jod's presence and His coming to judgment (Chrysostom. 33. in 
JoannJ ; warns us against solicitude about temporal affairs, advis- 
ing us to cast our care on God, who when we entreat Him in our 
needs with confidence and humility, grateful for graces received, 
will never abandon us. 

In what does the „peace of God" consist? 

It consists in a good conscience (Ambrose), in which St. Paul 
gloried and rejoiced beyond measure, (ii. Cor. i. 12.) This peace 
or quietness of the souf consoled all the martyrs and many other 
who have suffered for justice's sake. Thus St. Tibertius said to 
the tyrant: "We count all pain but little, for our conscience is at 
peace". There cannot be imagined a greater joy than that which 
proceeds from the peace of a good conscience. It must be expe- 
rienced to be understood. 

ASPIRATION. The peace of God that surpasseth all 
understanding preserve our hearts in Christ Jesus. Amen. 

COMFORT AND RELIEF IN SORROW. 
„Is any one troubled, let him pray." (James, v. 13 ) 

THere is no greater or more powerful comfort in sorrow than 
in humble and trusting prayer, to complain to God of our wants 
and cares, as did the sorrowful Anna, mother of the prophet Sa- 
muel (i. Kings, 10 ), and the pure Susanna when she was falsely 
accused of adultery and sentenced to death {Dan. xiii. 35.). So the 
pious king Ezechias complained in prayer of the severe oppression 
with which he was threatened by Sennacherib (iv. Kings, xix. 14.). 
So also king Josophat made his trouble known to God only, 
saying: "Because we know not what to do, we can only 
turn our eyes to Thee" (ii. Paralip. xx. 13). And they all 
received aid and comfort from God. Are you sad and in trouble? 
Lift up your soul with David and say: u To Thee I have lifted 
up my eyes, who dwellest in heaven! Behold as the 
eyes of servants are on the hands of their masters, 
as the eyes of the handmaid are on the hands of her 
mistress, so are our eyes unto the Lord our God, until 



24 



THIRD SUNDAY IN ADVENT. 



He shall have mercy on us. Have mercy on us, Lord, 
have mercy on us". (Ps. cxxii.) ^Grive joy to the soul 
of Thy servant, for to Thee, Lord, I have lifted up 
my soul". (Ps. lxxxv. 4.) 




GOSPEL. (John. i. 19—28.) ; And. this is the testimony 
of John, when the Jews sent from Jerusalem priests and levi- 
tes to him, to ask him: Who art thou? And He confessed 
and did not deny: and he confessed: I am not the Christ. And 
they asked him: What then? Art thou Elias? And he said: 
I am not. Art thou the prophet? And he answered: No. They 
said therefore unto him: Who art thou, that we may give 
an answer to them that sent us? What sayest thou of thy- 



THIRD SUNDAY IN ADVENT. 



25 



self? He said: I am the voice of one crying in the 
wilderness. Make straight the way of the Lord, as 
said the prophet Isaias. And they that were sent, were of the 
Pharisees. And they asked him, and said to him: Why then 
doest thou baptize, if 'thou be not Christ, nor Elias, nor the 
prophet ? John answered them, saying: I baptize with water; 
but there hath stood one in the midst of you whom you know 
not. The same is he that shall come after me, who is pre- 
ferred before me, the latchet of whose shoe I am not worthy 
to loose. These things were done in Bethania beyond the 
Jordan, where John was baptizing. 

Why did the Jews send messengers to St. John to ask him who 

he was? 

Partly because of their curiosity, when they saw St. John 
leading such a pure, angelic and penitential life; partly, as St. 
Chrysostom says, out of envy, because St. John preached with 
such spiritual force, so baptized and exhorted the people to 
penance, that the inhabitants of Jerusalem came to him in great 
numbers; partly and principally they were impelled by the pro- 
vidence of God to demand publicly of St. John, if he was the 
Messiah, and so be directed to the real Messiah, to Christ, that 
they might be compelled to acknowledge Him as such, or have 
no excuse for rejecting Him. 

Why did the Jews ask St. John, if he ivere not Elias or the prophet? 

The Jews falsely believed, that the Redeemer was to come into 
this world but once, and then with great glory, and that Elias or 
one of the old prophets would come before Him, and prepare His 
way, as Malachy (iv. 6.) had prophesied of St. John; so when 
St . John said of himself that he was not the Messiah, they asked him, 
if then he were not Elias or one of the prophets. But Elias, who 
was taken alive from this world in a fiery chariot, will not 
reappear until just before the second coming of Christ. 

Why did John say, he was not Elias or the prophet? 
Because he was not Elias, and, in reality, not a prophet in 
the Jew's sense of the word, but more than a prophet, because he 
announced that Christ had come, and pointed Him out. 

Why does St. John call himself "the voice of one crying in 
the wilderness" ? 
Because in his humility, he desired to acknowledge that he 
was only an instrument, through whom the Redeemer announced 
to the abandoned and hopeless Jews, the consolation of the Mes- 
siah, exhorting them to bear fruits worthy of penance. 



26 



THIRD SUNDAY IN ADVENT. 



How do we bear fruits of penance ? 
We bear fruits of penance, when, after our conversion, we 
serve God and justice with the same zeal with which we pre- 
viously served the devil and vanity ; when we love God as fer- 
vently as we once loved the flesh, — that is, the desires of the 
flesh, — and the pleasures of the world; when we give our members 
to justice as we once gave them to malice and impurity {Rom. vi. 
19. ), when the mouth that formerly uttered improprieties, when 
the ears that listened to detraction or evil speech, when the eyes 
that looked curiously upon improper objects, now rejoice in the 
utterance of words pleasing to God, to hear and to see things dear 
to Him; when the stomach that was given to the luxury of eating 
and drinking, now abstains ; when the hands give back what they 
have stolen ; in a word, when we put off the old man, who was 
corrupted, and put on the new man, who is created in justice and 
holiness of truth. (Eph. iv. 22. 24.) 

Wftat was the baptism administered by John, and what were its 

effects ? 

The baptism administered by John was only a baptism of 
penance for forgiveness of sins {Luke iii. 3.), and therefore did 
not, like the baptism afterwards instituted by Christ, effect the re- 
mission of sin ; it merely was taken in connection with the St, John's 
sermons, to move to penance, and as an acknowledgment of sin. 

What else can be learned from this gospel? 

We learn from it to be always sincere especially at the tri- 
bunal of penance, and to practice the necessary virtue of humility, 
by which St. John confessed the truth openly and without reserve, 
in reply of the questions of the Jews, considering himself, as 
shown by the words: "the latchet of whose shoe I am not 
worthy to loose, as the lowest of Christ's servants, giving us 
thereby an example of humility and sincerity, which should induce 
us always to speak the truth, and not only not to seek honor but 
to give to God all the honor shown us by men. 

Have you not far more reason than John, who was such a 
great saint, to esteem yourself but little, and to humble yourself 
before God and man? My son, says Tobias (iv. 14 ), never suffer 
pride to reign in thy mind or in thy words; for from it all per- 
dition took its beginning. 

ASPIRATION. Lord, banish from my heart all envy, 
all jealousy and pride. Grant me instead to know myself and 
Thee, that by the knowledge of my nothingness, my misery 
and of my vices, I may always remain unworthy in my own 
eyes, and that by the contemplation of Thine infinite per- 
fections. I may seek to prize Thee above all, to love and to 



EMBER WEDNESDAY IN ADVENT. 



27 



glorify Thee, to look upon my neighbor as far more perfect 
than myself, and love him therefore from my heart. Amen. 

EMBER WEDNESDAY IN ADVENT. 
LESSON. (Isai. vii. 10 — 15. And the Lord spoke again 
to Achaz, saying: Ask thee a sign of the Lord thy God, either 
unto the depth of hell, or unto the height above. And Achaz 
said: I will not ask and I will not tempt the Lord. And he 
said: Hear ye therefore, house of David: Is it a small thing 
for ye to be grievous to men, that you are grievous to my God 
also ? Therefore the Lord himself shall give you a sign. Behold 
a virgin shall conceive, and bear a s m, and his name shall be 
called Emmanuel. He shall eat butter and honey that he 
may know to refuse the evil and to choose the good.*) 

EXPLANATION OF THE LESSON. In this lesson is con- 
tained the important prophecy of the Saviour's birth from a virgin. 
War was declared by the kings of Israel and Syria against Achaz, 
king of Juda, who at their approach was overpowered with fear, 
and thought of seeking aid from the Assyrians instead of looking 
to almighty God ; and on account of this lack of confidence in the 
assistance "of God, the prophet Isaiah was sent to announce to 
him the destruction of both the opposing kings, and his own pre- 
servation, desiring Achaz to prove the truth of his words by de- 
manding a sign from God; but he, being given to idolatry, did 
not wish to ask a sign from heaven, for he had more faith in the 
assistance of the demons and of the Assyrians. Then, because he 
had offended God by his refusal, the prophet rebuked him, saying : 
The Lord himself will give you (that is, your posterity), 
a sign, for a virgin will conceive and bear a son and 
he shall be called Emmanuel, that is — God with us. By 
these words Isaiah desired to impress upon the king, that as 
surely as he should be preserved from his enemies, so surely this 
Emmanuel, the Son of the Virgin, the Redeemer of the world, 
would appear to redeem the world from Satan's power. — Let us 
learn from this lesson always to trust in God, who can deliver us 
from all danger, and let us also be grateful to Him who seven 
hundred and forty three years before the time, permitted the 
consoling coming of His Son, our Saviour, to be announced. 

ASPIRATION. Emmanuel, strong, holy God! Our 
Saviour and our Redeemer! be with us always in life and in 
death; for if Thou art with us who can be against us 1 

*) This lesson is read also on the Feast ol the Annunciation of the 
Blessed Virgin, and in the Rorate Masses, as is the gospel (Luke i. 26—28) 
belonging to this day, which will be found in the second part of this book 
in the instruction on the Annunciation. 



28 



EMBER FRIDAY IN ADVENT. 



PRAYER OF THE CHURCH. Grant, we beseech Thee, 
Almighty God, that the approaching celebration of bur re- 
demption may bring us the necessary graces for the present 
life, and prepare us for the rewards of eternal happiness, 
through our Lord Jesus Christ &c. 

EMBER FRIDAY IN ADVENT. 

LESSON. (Ism. xi. 1— §.) And there shall come forth a 
rod out of the root of Jesse, and a flower shall rise up out of 
his root. And the spirit of the Lord shall rest upon him, the 
spirit of wisdom and of understanding, the spirit of counsel 
and of fortitude, the spirit of knowledge and of godliness. 
And he shall be filled with the spirit of the fear of the Lord. 
He shall not judge according to the sight of the eyes, nor 
reprove according to the hearing -of the ears. But he shall 
judge the poor with justice, and shall reprove with equity 
for the meek of the earth: and he shall strike the earth with 
the rod of his mouth, and with the breath of his lips he shall 
slay the wicked. And justice shall be the girdle of his loins, 
and faith the girdle of his reins. 

EXPLANATION. In this lesson the Lord announced to the 
Jews, through the prophet, the consoling promise that when they 
were sufficiently punished and had come to the consciousness of 
their own misery, the Saviour would come and bring all things to 
order. The rod, spoken of by the prophet, is the Blessed Virgin 
who would proceed from the root of Jesse, that is, from the stem 
of David, and give birth to the flower: the Saviour, in whom the 
Holy Ghost, with His sevenfold gifts would descend: as a reader 
of the heart He would judge man not according to his outward 
seeming, but his inward intentions : would not natter the sinner, 
but with severe words punish his sinful life, and because He is 
just and faithful would reward every man without respect of 
persons. 

Let us be always reminded in all our omissions and commis- 
sions, that our Lord sees into our hearts, and judges not only 
according to our works, but especially according to our intentions, 
and let us strive to have ever a pure motive in all our acts. 

ASPIRATION. Fragrant Flower of the Virgin, Jesus 
our Saviour, come and draw us to Thee, that we may walk in 
the perfume of Thy anointments, and obtain a merciful 
judgment from Thee. 

The gospel of this day will be found in the second part of 
this book in the instruction on the Visitation of the Blessed Virgin. 



EMBER SATURDAY IN ADVENT. 



29 



PRAYER OF THE CHURCH. Arouse, we beseech Thee, 
Lord, Thy power, that we who confidently trust Thy love, 
may be delivered from all adversities, who livest and 
reignest &c. 

EMBER SATURDAY IN ADVENT. 

EPISTLE, (ii. Thess.n. l — 8.) And we beseech you, breth- 
ren, by the coming of our Lord Jesus Christ, and of our gath- 
ering together unto him, that you be not easily moved 
from your mind, nor be frighted neither by spirit, nor by 
word, nor by epistle, as sent from us, as if the day of the 
Lord were at hand. Let no man deceive you by any means; 
for unless there come a revolt first, and the man of sin be 
revealed, the son of perdition, who opposeth, and is lifted up 
above all that is called God, or that is worshipped, so that 
he sitteth in the temple of God, shewing himself as if he were 
God: Remember you not that when I was yet with you, I 
told you these things ? And now you know what withholdeth, 
that he may be revealed in his time. For the mystery of 
iniquity already worketh: only that he who now holdeth, do 
hold, until he be taken out of the way. And then that wicked 
one shall be revealed whom the Lord Jesus shall kill with the 
spirit of His mouth : and shall destroy with the brightness of 
His coming. 

EXPLANATION. At the time when St. Paul wrote this 
epistle the false report was circulated that the Last Day was at 
hand, and Christ was coming to judgment. The Apostle warns the 
faithful against trusting this, telling them they should not permit 
themselves to be misled, for first the greater part of mankind 
would fall away from God, and Antichrist, the son of perdition, 
appear, and this not until the gospel was everywhere preached. 
The great falling off would be gradual, caused by the heresies 
which would arise from time to time, and completed by Antichrist, 
whom our Lord, at last, on the Judgment Day would kill with the 
breath of his mouth. 

Let us learn from this epistle not to be curious concerning the 
Last Day and the coming of Christ, but to prepare rather, for the 
coming of Jesus into our hearts, that He may be merciful to us 
in death, and at the judgment. 

ASPIRATION. Ah Jesus! when wilt Thou come and 
take my heart wholly into Thy possession, that I may be 
forever and ever Thine? 



30 



FOUETH SUNDAY IN ADVENT. 



The gospel of this day ivill be found in the instruction on the 
Fourth Sunday of Advent. 

PEAYEK OF THE CHURCH. God, who seeest us af- 
flicted through our own wickedness; mercifully grant, that 
by Thy coming we may be comforted. Who livest. 



INSTRUCTION FOR THE FOURTH SUNDAY 

IN ADVENT. 



N this Sunday the Church manifests strongly 
her burning desire for the coming of the Re- 
deemer, and, in the Intro it, places the sighs 
of the just of the Old Law upon the lips of the 
faithful, again exhorting them through the 
gospel of the day, to real penance as the best 
preparation for the worthy reception of the 
Saviour, therefore she sings at the Introit: 
"Drop down dew, ye heavens, from above, and let 
the clouds rain the just; let the earth be opened and 
bud forth a Sa vionr!" (Isai. xlv. 8.) "The heavens show 
forth the glory of God, and the firmament declareth 
the works of his hands". (Ps. xviii. 1.) 

PRATER OF THE CHURCH. Arouse, we beseech Thee. 
Lord, Thy power and come! hasten with Thy powerful 
aid; that our redemption which is more and more removed 
from us by our sins, may be accelerated by the power of 
Thy grace through the excess of Thy mercies. Who livest 
and reignest &c. 

EPISTLE, (i. Corinth, iv. 1 — 5.) Let a man so account 
of us as of the ministers of Christ and the dispensers of the 
mysteries of Cod. Here now it is required among the dispens- 
ers that a man be found faithful. But to me it is a very 
small thing to be judged by you, or by man's day: but neither 
do I judge my own self. For I am not conscious to myself of 
anything, yet am I not hereby justified: but he that judgeth 
me is the Lord. Therefore judge not before the time, until 
the Lord come, who both will bring to light the hidden things' 
of darkness, and will make manifest the councils of the 
hearts : and then shall every man have praise from God. 




FOURTH SUNDAY IN ADVENT. 



31 



Why is this epistle read to-day? 

The Church desires by this epistle to impress those who re- 
ceived Holy Orders on Ember Saturday with the dignity of their 
office, and exhorts them to fill it with becoming fidelity and 
sanctity, excelling the laity by piety and virtue as well as by offi- 
cial dignity. She wishes again to remind the faithful of the 
terrible coming of Christ to judgment, urging them by purifying 
their conscience through a contrite confession to receive Christ 
at this holy Christmas time, as their Saviour, that they may not 
behold Him, in future, as their severe judge. 

How should the priest be reyarded? 

As the servant, house-keeper, and vicar of Christ ; as dispenser 
of the holy mysteries ; as ambassador of the Most High. (i. Cor. 
iv. 1., vi. Cor. v. 20.) For this reason God earnestly commands 
honor to the priest [Eccl vii. 31.), and Christ says of the Apostles 
and their successors {Luke x. 16.): Who despiseth you, 
despiseth me; and St. Paul writes (i. Tim. v. iv.): Let the 
priests who rule well be esteemed worthy of double 
honor; especially they who labor in the word and 
doctrine. 

Can the priest dispense the sacraments accordiny to his own will? 

No, he must have power from the Church, and must exercise 
his office faithfully, in accordance with the orders of the Church, 
and act only as willed by Christ whose house-keeper he is. The 
priest dare'not give that which is holy to dogs (Matt. vii. 7.), 
that is, he is not permitted to give absolution and administer the 
sacraments to impenitent, and, therefore, unworthy persons, under 
penalty of being damned with them. 

Why does St. Paul consider the judyment of men as a small thiny? 

Because it is usually false, deceived, foolish, and is conse- 
quently not worth seeking or caring for, for man often counts as 
evil that which is in itself good and pleasing to God, and, on the 
contrary, esteems as good that which is evil and damnable, and 
displeases God. So, St. Paul says: If I yet pleased men, I 
should not be the servant of Christ. {Gal. L 10.) Oh, how 
foolish, and what poor Christians, therefore, are they, who not to 
be unpleasant to man, so willingly adopt all silly customs, and 
fashions in dress, manners and appearance, making themselves 
contemptible to God, the angels and saints, whom to please is the 
only true honor and happiness ! Recall the beautiful words of the 
Seraphic St. Francis: "Our worth is as we are worth to God, no 
more"; and learn from it, to fulfill your duties faithfully and be 
indifferent to the world's judgment and its praise. 

Why does St. Paul not wish to judye himself? 
Because no one, without a special revelation from heaven, can 
know if he is just in the sight of God or not, even though his 



32 



FOURTH SUNDAY IN ADVENT. 



conscience may accuse him of nothing, for no one knows whether 
he merits the wrath or the love of God. (Eccl. ix. 1.) Thus St. Paul 
goes on to say, that though he was not conscious of any wrong, 
he did not judge himself to be justified, God only could decide 
upon that. Man should, certainly, examine himself as much as is 
in his power, to find if he has anything within him displeasing to 
God ; but he should not, finding nothing, judge himself more just 
than others, but should consider that his mind's eyes may be 
dimmed, and fail to see that which God sees, and will reveal to 
others at the Judgment Day. So the Pharisees saw no fault in 
themselves, and counted themselves saintly perfect, yet our Lord 
cursed them. 

ASPIRATION. Lord, enter not into judgment with Thy 
servant, for in Thy sight no man living can be justified. (Ps. 
cxlii. 2.) 

GOSPEL. (Luke iii. 1 — 6.) Now in the fifteenth year 
of the reign of Tiberius Cesar, Pontius Pilate being governor 
of Judea, and Herod being tetrach of Galilee, and Philip, his 
brother, tetrarch of Iturea and the country of Trachonitis, 
and Lysanias tetrarch of Abilina, under the high priests 
Annas and Caiphas: the word of the Lord was made unto 
John, the son of Zachary, in the desert. And he came into 
all the country about the Jordan, preaching the baptism of 
penance for the remission of sins: as it was written in the 
book of the sayings of Isaias the prophet: A voice of one 
crying in the wilderness: Prepare ye the way of 
the Lord, make straight his paths. Every valley 
shall be filled, and every mountain and hill shall 
be brought low: and the crooked shall be made 
straight, and the rough ways plain. And all flesh 
shall see the salvation of God. 

Why is the time in which St. John commenced to preach so 
minutely described ? 

The Evangelist, contrary to his usual custom, describes the 
time so minutely, and enumerates so exactly and in their precise 
order the religious and civil princes in office, that, in the first 
place, it could not be denied that this was truly the time and the 
year in which appeared in this world the promised Messiah, 
whom John baptized, and the Heavenly Father declared to be 
His beloved Son, and because it shows the fulfillment of the pro- 



FOUETH SUNDAY IN ADVENT. 



33 




phecy of the Patriarch Jacob (Gen. xlix. 10.) that when the sceptre 
would be taken away from Juda, that is, when the Jews would 
have no longer a king from their own tribes, the Saviour would 
come. 

What is meant by: The war d of the Lor d was made to John? 

It means that by an angel sent from God, or by a divine, in- 
ward inspiration, John was exhorted to preach penance, and to 
announce to the world the coming of the Lord, for which work 
he had prepared himself by a penitential, secluded life in inter- 
course with God. We may learn from it that we should not intrude 
ourselves into office, least of all into a spiritual office, but await 
the call from God to it, preparing ourselves by sincere testing of 
ourselves in solitude and quiet, by fervent prayer for the necessary 
light, by seeking the advice of our spiritual guide, and by a holy life. 



3 



34 



INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE. 



What is meant by : Prepare ye the way of the Lord, make 
straight his paths? 
It means to make our hearts worthy for the reception, so re- 
plete with grace, of Christ, by penance, amendment of the pre- 
sent, and the preparation for a pious life. To do this, every valley 
should be filled, that is, all faint-heartedness, sloth and cowardice, 
all wordly, carnal sentiments should be thrown out of the heart, 
and their place filled up with a firm confidence in God, or ardent 
desire of eternal goodness, and the exercise of heavenly virtues, 
reaching towards God, the highest good ; the mountains and hills 
should be brought low, that is, pride, stubborness and am- 
bition should be humbled, and the obstinate will be broken. The 
crooked shall be made straight, that is, ill gotten goods 
should be restituted, hypocrisy and malice, and double dealing be 
pushed aside, and all motives be turned to God and His holy will. 
And the rough ways shall be made plain, which means, 
anger, revenge, and impatience must leave the heart, if the Lamb 
of God is to dwell there. 

And also it may signify that the Saviour put to shame the pride 
of the world, and its false wisdom, by building His Church upon 
the Apostles, who, by reason of their poverty and simplicity, may 
be considered the low valleys, while the way to heaven, formerly, 
because of the lack of grace, so rough and hard to tread, is now 
by His grace made smooth and easy. 

ASPIRATION. Would that my heart, my Jesus! was well 
prepared and smooth for Thee! Effect Thyself, my Saviour, 
that which of myself I cannot do. Make me an humble valley, 
fill me with Thy grace; turn my crooked and perverted will 
to Thy pleasure; change my rough and angry disposition, 
throw away and soften in me whatever is in Thy way, that 
Thou mayst come to me unimpeded, and Thou alone possess 
and rule me forever. Amen. 

INSTRUCTION ON THE HOLY SACRAMENT 
OF PENANCE. 

John preached the baptism of penance for the remission of sins. 

(Luke iii. 3 J 

What is penance, and how many kinds of penance are there? 

PEnance, says the Roman Catechism (Cat. Rom. d. Pcenit. 54.), 
consists in this, that we turn with our whole soul to God, 
hate and detest the crimes we have committed, firmly resolving to 
amend our life, its evil habits, and corrupt ways, not without hope 
that through the mercy of God, we may obtain pardon. This is in- 
terior penance and the virtue of penance. The sincere acknowledg- 
ment of our sins to a priest and the absolution he accords, is exterior 



INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE. 



35 



penance and the holy Sacrament of Penance, which Christ insti- 
tuted {John xx. 20, 22, 23.), through which the sins of the contrite 
penitent, committed after baptism, are remitted. 

Which of these is necessary for the forgiveness of sin? 
Both are necessary, for unless the conversion of the heart to 
God, a true consciousness and sorrow for sin, the firm purpose of 
amendment and confidence in God's mercy, precede it, confessing 
all our sins to a priest cannot obtain forgiveness for any great or 
mortal sin, committed after baptism. At the same time, a really 
contrite turning to God, will not, without confession to a priest, 
obtain forgiveness, except in the case of a person being prevented, 
but ardently desiring to make a confession, and actually doing so, 
afterwards, when possible. 

Can any one who has committed mortal sin be saved without 

penance ? 

No, for penance is as necessary to such a one as baptism if he 
wishes not to perish: Unless you do penance, says Christ, 
you shall all likewise perish. (Luke xiii. 3. 5.) 

Is this penance performed all at once? 

This penance is necessary every day of our lives : that is, we 
must strive from day to day to be heartily sorry for our sins, to 
despice them, to eradicate the roots of sin, that is, our passions 
and evil inclinations, and by penance and good works become 
more pleasing to God. 

How happens it that so many die impenitent ? 
Because they do not accept and use the many graces God 
offers them, but put off their repentance. If such sinners, like the 
godless king Antiochus (ii. Mach. ix.), intend to repent on their 
deathbed for fear of punishment, they usually find, God, most 
justly, will no longer permit them sincerely to repent, for who 
will not when he can, cannot when he will. "Who Avill not listen 
at the time of grace", says St. Gregory, "will not be listened to 
in the time of anxiety." And it is to be feared that he who post- 
pones penance for his old age, will find justice where he looked 
for mercy. 

Can all sinners do penance? 
With the grace of God all can, even the greatest sinners; for 
God calls them as a real father when He says: As I live . . . I 
desire not the death of the wicked , but that the wicked 
turn from his way and live. Turn ye, turn ye from 
your evil way s: and why will ye die, house of Israel? 
And the wickedness of the wicked shall not hurt him, 
in what day soever he shall turn from his wicked- 
ness. {E%ech. xxxiii. 11. 12.) 



3* 



36 



INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE. 



Do all who go to confession perforin true penance? 
Unfortunate]} 7 , not all who confess; for with confession 
all is not accomplished. If there is no deep detestation of sin, its 
malice, shame, and evil ; no interior heartsorrow for the offence to 
God ; if the evil inclinations and bad habits are not eradicated ; 
,the ill gotten goods restored, and the calumny repaired ; the occa- 
sions of sin avoided ; and if a sincere amendment of life, or, at 
least, its earnest purpose does not follow and is not attempted, 
then, indeed there cannot be the least shadow of true repentance 
there, not even though such persons confessed weekly. And alas ! 
how many such do we not now see? And why? Because many 
think, repentance consists simply in confession, and not in the 
amendment of their life. Only those obtain pardon in confession 
who are truly penitent, and perform all that is enjoined on them 
in confession. It is well, therefore, to read and carefully act 
according to the following instructions. 

I. ON THE EXAMINATION OF CONSCIENCE. 

The foundation of all true repentance, both of the interior and j 
exterior (see the preceding pages), is the vivid knowledge of 
our sins. Precisely for want of this knowledge, we see many 
blinded by selflove, who are unconscious of the greatest and most 
grievous sins, in which they are buried, indeed, do not even regard 
them as sins, therefore not only do not do penance for them, but 
do not even confess them, and so are eternally lost. To prevent 
this great evil, the Council of Trent (Sess. 14. c. £.) ordered a 
careful examination of conscience before confession, and afterwards 
to confess the sins which were discovered by that examination. 

Why should we examine our conscience? 
Because, as St. Ignatius says, no one can become fully aware 
of his own faults, unless God reveals them by a special light; we 
should, therefore, first of all, and even every day, ask the Holy 
Ghost to enlighten us, and should then reflect upon our thoughts, 
desires, words, actions, and omissions of the good we are com- 
manded to perform, since our last valid confession, and whether 
we have sinned in these respects. To know this, we should let 
our conscience, that is, the inner voice which tells us, what is good 
and what is evil, speak freely, without flattering ourselves, or pass- 
ing it by negligently; as St. Charles Borromeo says, we should 
place before our eyes the Ten Commandments of God (and of the 
Church\ and carefully compare our life and our morals with them; 
it is well also to go through the list of the seven deadly sins, to 
think over the place where we live, and the persons with whom 
we live ; the duties of our state of life, the vices to wiiich w e are 
most inclined, the consequences that w 7 ere, or might have been 
produced upon ourselves or others. At the same time, we should 
imagine ourselves standing before the judgment-seat of God, and 



INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE. 



37 



whatever would cause us fear there, whatever we could not there 
answer for, we should look upon as sins, he sorry for, and confess. 
Is it a sin not to examine ourselves long and carefully enough? 

Certainly it is a sin for those who live unfaithfully and in 
mortal sin, and who seldom confess, to examine their consciences 
carelessly, because they expose themselves frivolously to the 
danger of leaving out great sins, consequently make an invalid 
confession, committing a new and grievous sin. 

Those who daily ask God for enlightenment, and examine 
their conscience at least every evening before going to bed, will 
easily and properly examine their conscience before going to con- 
fession. "Behold, you have a book in which you write your 
daily expenses," says St. Chrysostom, "make a book of your con- 
science, also, and write there your daily sins. Before you go to 
bed, before sleep comes, take your book, your conscience, and 
recall your sins, whether of thought, word, or deed. Say then to 
your soul : Again, soul, a day is spent, what have we done of 
evil or of good? If you have accomplished some good, be grateful 
to God ; if evil, resolve to avoid it for the future. Shed tears in 
remembrance of your sins ; ask forgiveness of God , and then let 
your body sleep." 

II. ON CONTRITION. 

"0 man", cries St. Augustine, "why dost thou weep over the 
body whence the soul, and not over the soul whence God has 
departed?" The idolatrous Michas (Judges xviii. 23. 24.) com- 
plained bitterly, because his idols were taken from him , Esau 
grieved greatly over the loss of his birthright and his father's 
blessing {Gen. xxvii. 34.), and why should we not be filled with 
sorrow, because by our sins we have lost God, God's grace, and 
heaven? 

What is contrition, and how many kinds of contrition are there? 

"Contrition", says the Council of Trent (Sess. 14. c. 4.), "is a 
pain of the soul, a detestation of sins committed, and the resolve 
to sin no more. If this grief and detestation comes from a tem- 
poral injury, shame, or punishment, it is a natural sorrow; but if 
we are sorry for our sins, and detest them, because by them we 
have offended God, and have transgressed and dishonored His 
holy will, it is a supernatural sorrow; and is imperfect if we are 
sorry for having offended God, because He punishes sin by tem- 
poral and eternal punishment, and by exclusion from heaven, and 
perfect if we are sorry for our sins and detest them, because they 
have offended God, the supreme Lord, the best and loveliest Good, 
j the dearest Father. 

Is the natural sorrow sufficient for a good confession ? 

It is not, because it proceeds not ±i om the love of God, whom 
alone we offend by our sins, but from the love or fear of the world. 



38 INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE. 



Simply a sorrow of the world for our sins because of their temporal 
evils, worketh death (ii. Cor. vii. 10.); that is, it causes him who 
confesses his sins with only a natural sorrow for them, to commit 
a new mortal sin, because a necessary part of the Sacrament of 
Penance is wanting. 

What other attributes are necessary for a true contrition? 

Contrition should, also, be heartfelt, that is, the sinner must 
hate and detest his sins, be angry with himself for them, and be 
desirous of making all right again; it should be universal, that 
is, it must cover all the mortal sins he knows himself to have 
committed, without a single exception; it must be sovereign, 
that is, he must hate and detest nothing more than a grievous sin, 
and this because it so greatly offends God. 

What kind of sorrow obtains forgiveness of sin? 
That sorrow which proceeds from a perfect love of God, and 
which causes the sinner to abominate his sins for God's sake, and 
not for fear of temporal or eternal punishment. This perfect con- 
trition would even suffice for the forgiveness of sins, if, as for in- 
stance, in the case of danger of death, there should be the greatest 
desire, but no opportunity to confess to a priest. 



c. 4.) the imperfect contrition which proceeds from the knowledge 
of the shamefulness of sin, or from the fear of eternal punishment 
in hell, to be sufficient for a valid reception of the holy Sacrament 
of Penance. 

Who are those who have reason to fear they have aroused only 
a natural sorrow for their sins, or no sorrow at all? 
Those who care little about knowing what true sorrow is; 
those who often commit grievous sins, and do not amend their life; 
for if these had aroused a true sorrow for sin in their hearts, their 
purpose of amendment, and their use of the necessary means for 
carrying it out, would be firmer, and, by the grace of God in this 
Sacrament, they would be made strong to avoid sin, at least for a 
time ; because they clo not do this, one can justly doubt whether 
they had a true sorrow, whether they have validly received the 
Sacrament of Penance and its sanctifying grace; and those are to 
fear who are not sorry for their sins, and avoid them, until they 
have been brought to shame, mockery, or calamity by them. 



The sinner can attain true sorrow by ihe grace of God and his 
own cooperation with it. That both are necessary, is shown by the 
prophet Jeremias (Jer. xxxi. 18.) who prays: Convert me, 
Lord, and I shall be converted; for Thou art the Lord, 
my God. For after Thou didst convert me, I did penance, 
an d after Thou didst shew unto me, I struck my thigh 
(with sorrow). To which God replies: If thou wilt be con- 



But the Holy Catholic Church 




Hoiv can the sinner attain true sorrow? 



INSTKUCTION ON THE HOLY SACRAMENT OF PENANCE. 39 

verted, I will convert the e {Jer. xv. 19.). The grace of Gocl 
is, therefore, the first and greatest necessity for the sorrow which 
converts the heart. It must begin and complete the work of con- 
version, but it will do this only when the sinner earnestly and 
faithfully cooperates with it. This cooperation is shown in the 
following manner (Co?ic. Trid. sess. vi. c. 6.): After the sinner, 
whom God, in whatever way, has admonished that he should be 
converted, has ardently implored God for the grace of a true con- 
version, has perhaps invoked the intercession of the Mother of 
the Saviour, his guardian angel, and the holy penitents, such as 
David, Peter, Magdalen, he meditates upon the truth that God is 
a just judge, who hates sin, and will punish it in the next world, 
in the eternal torments of hell ; having placed this certainty vi- 
vidly before his eyes, he reflects whether, by his sins, he has not 
himself deserved this punishment, and if by the enlightenment of 
God he finds he has, he will also see the danger in which he now 
is, that is, that if God should allow him to die impenitent, he 
would have to suffer forever in hell ; this fear of eternal punish- 
ment forces the sinner to hope in God's mercy, through the 
merits of Christ who has atoned for our sins; he recollects that 
God has sworn xhat He wishes not the death of the sinner, and 
that our Redeemer said, that He came to call the sinner to repen- 
tance, and that there is more joy in heaven over one sinner who 
does penance, than over ninety nine just, by which his heart is 
moved, and excited to confidence in God; he considers the patience 
with which God has so long waited for him, and the goodness 
which, during his sinful life, has heaped favors and graces upon 
him ; he thinks of his creation by the supreme Heavenly Father, 
of his redemption by the most precious blood of the Son of God, 
of his sanctification in baptism when he became a child of Gocl, 
and his heart the dwelling place of the Holy Ghost; he recalls 
how often and how paternally God has warned him by good books, 
by persons, by his own conscience, how ungratefully he had for- 
gotten all these graces and favors, despised and trampled on them 
by his sins; he will then hate his sins, and because of love for God 
who in spite of them has not cast him off, he will be sorry for 
them. But he will not rest here, he will go on to contemplate the 
beauty and perfection of God: "Who art Thou, my God", he 
cries, "who art Thou who hast loved me with such an unspeakable 
love, and lovest me still, ungrateful, abominable sinner, though I 
am ! What is all the beauty of this world, of the angels and of the j 
blessed spirits compared to Thine ! Thou fountain of all beauty, of 
all goodness, of all that is amiable. Thou supreme majesty, Thou 
infinite abyss of love and mercy ! I for one vain glorious thought, 
a short, momentary pleasure, a small, mean gain, could forget, 
offend and despise Thee! Could sell, could forfeit heaven, and 
eternal joy with Thee ! 0, could I make good those crimes ! Could 
I but wash them out with my tears, even with my blood ! " Through 



40 



INSTRUCTION;:ONqTHE HOLY SACRAMENT OF PENANCE. 



sucli meditations the sinner, by the grace of God, will be easily 
moved to sorrow. But without such meditations, or to read or 
say by heart the formulas of sorrow or contrition in a prayerbook 
is to pray, but not to make acts of contrition. This would by no 
means suffice, because sorrow consists not in words, but in the 
pain and disgust of a contrite heart. 

Should we make an act of contrition before confession only? 
"We should make an act of contrition before confession, and 
not only then, but every evening after the examination 01 con- 
science, we should make one together with a firm purpose of 
amendment, also immediately after any fault committed, over all 
when in danger of death; for we know not whence and when God 
will call us to judgment, or whether we shall then have the grace 
to receive the Sacrament of Penance with proper preparation. 

III. ON THE PURPOSE OF AMENDMENT. 

The purpose of amending our life is as necessary as contrition 
for the remission of sin ; for how could he obtain forgiveness from 
God, who has no intention of ceasing to offend Him ? However, he 
who is truly contrite, has also a firm purpose of amendment, for 
the will to sin cannot exist with the hatred of sin. 

What is necessary for a firm jmrpose, and how can it be known 
if the right purpose is had in going to confession? 
A firm purpose of amendment requires : The avoidance of sin, 
and especially those in whose society sin is most usually committ- 
ed; the flying from all occasions that might bring the danger of 
sinning, all persons, places, societies in which we usually sin; and 
in bravely fighting ourselves, our evil inclinations and bad habits ; 
making use of all means prescribed by the confessor, or made 
known to us by God Himself; repairing the injustice and injury 
we have done; giving back the injured name of our neighbor, 
removing the scandal and enmity we have caused, &c. Of him who 
carefully observes these things, we can say that he has a right 
purpose. 

Who, then, have no true purpose of amendment? 
Those who do not leave the frivolous persons with whom they 
have associated and committed sin; those who do not diligently re- 
move the occasions of cursing, swearing carelessly, getting drunk, 
and committing secret sins, &c. ; those who borrow or make debts 
which they know they cannot pay, or do not even care to pay; 
those who squander away the property of women and children, 
letting them suffer want ; those who sit day and night in barrooms, 
or saloons in the midst of fighting, gambling, vile, filthy conver- 
sation, and detraction, taking away the good name of others, 
murmuring against spiritual and temporal superiors, &c; throwing 
away precious time, bringing, even compelling others to do the 



INSTKUCTION ON THE HOLY SACRAMENT OF PENANCE. 41 

same. The saloon-keepers, who for money's sake allure such 
wretched people, keep them there, and what is still worse, help to 
intoxicate them, participate in their sins. All these, not having 
a firm purpose of amendment, are unfit for absolution. 

IV. ON CONFESSION. 

Confession is a contrite acknowledgment of our sins in order 
to obtain forgiveness for them, to a priest ordained, in the name 
of the Church, by a bishop, and is, on this account, an important 
and necessary part of the holy Sacrament of Penance. 

Even in the Old Law, a certain kind of confession before a 
priest was prescribed, and connected with a sacrifice, called the 
sacrifice of Atonement; but the forgiveness of sins was effected 
only through faith in the coming Redeemer, towards whom this 
sacrifice pointed. (Lev. v. 5, 6. Num. v. 7.; compare Matt. iii. 6.) 
In the New Law, Christ gave to the apostles and their suc- 
cessors, power to forgive sins, and to retain them {John xx. 
21 — 23.), and in doing so made them judges. Without confession 
on the part of the sinner, they cannot act as judges, and do justice 
in regard to giving punishment and remedies (Cone. Trid. sess. 
14. c. 6.). And as the sinner is but seldom able to make an act of 
perfect contrition, which obtains the forgiveness of sin without 
confession, it was necessary that the most merciful Lord, as the 
Roman Catechism says ide pcen. 5. 36.), through the means of 
confession to the priest, should care in an easier manner for the 
common salvation of man. Confession is, besides, the best means 
of bringing man to a knowledge of his sins and of their malice. 
Therefore even Adam was expressly obliged to acknowledge his 
sins, and in the same way Cain was asked by God concerning his 
brother's murder, although God, the Omniscient, knew the sins of 
both. Finally, the desire to ease the troubled conscience, seems 
born in man. Thus David says of his crime: Because I was 
silent, my bones grew old, Avhilst I cried out all the 
day long (Ps. xxxi. 3.); and in the book of Proverbs it is said: 
Heh t at hideth his sins, shall not prosper; but h e that 
shall confess and forsake them, shall obtain mercy. 
(Prov. xxviii. 30.) Constant experience in life verifies these words, 
and the heretics could not entirely abolish private confession, 
though they rejected the Sacrament of Penance. 

Is confession a human law, or human invention? 
No, confession is instituted by Christ Himself; for after His 
resurrection He appeared to His apostles and disciples, and said 
to them: Peace be with you! As the Father hath sent 
me, I also send you; that is, the same power to remove sin 
from man, and to sanctify him, which the Father hath given me, 
I give to you. When he had said this, he breathed on 
them, and he said to them: Receive ye the Holy Ghost. 



42 INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE. 

Whose sins you shall for give, they are forgiven them; 
and whose sins you shall retain, they are retained. 
(John xx. 21—24.; compare Matt, xviii. 18.) In these words Christ 
evidently gave to the apostles and to the priests, their successors, 
the power to forgive sins, or to retain them. But this they can do 
only, when the sins are made known to them, are confessed to 
them ; and, therefore, Christ when instituting the forgiveness of 
sins, instituted and connected with it the acknowledgment, that 
is, confession of sins. This regulation of Christ was complied with 
by the first Christians in humbleness of heart, as is proved in the 
Acts of the apostles, where we read: And many (referring to the 
Christians at Ephesus), and many of those who believed, 
came confessing and declaring their deeds. (Acts. xix. 
18.) And the apostle James exhorts his own: Confess there- 
fore your sins one to another, and pray one for 
another that you may be saved. (St. James v. 16) And as 
the work founded by Christ, must stand as long as the world, and 
as the apostles and disciples of our Lord died, their successors 
necessarily continued the work, and received the same power from 
Christ. This is verified by the whole history of His Church. In the 
very beginning of Christianity, the faithful confessed to the priest, 
with sorrow, all their transgressions, even the smallest and most 
secret, after which they received absolution for their sins. "Let 
us be sincerely sorry as long as we live," says St. Clement of 
Rome, a disciple of St. Paul (Ep. 1. ad Cor.}, "tor all evil which 
we have committed in the flesh, for having once left the world, 
there will no longer be any confession and penance for us." Ter- 
tullian (217 after Christ) writes of those who hid their sins being 
ashamed to confess them : " Can we also hide from the knowledge 
of God that which we conceal from a fellow creature?" {Lid. de 
^«?rc.5.360Origen(f254>, after speaking of baptism, says: "There 
is still a severer and more tedious Avay of obtaining remission of 
sin: when the sinner moistens his pillow with tears, and is not 
ashamed to confess his sins to the priest of the Lord." (Horn. 3. 
in Lev.) St. Cyprian (f 258) writes of those Christians who during 
the persecutions of his time, had not sinned by plainly denying 
the faith: "Yet because they had but thought of doing so, they 
make a sorrowful and simple confession to God's priests." (Lid. de 
taps.) Basil (-[ A. J). 379) writes: "Necessarily the sins must be 
made plain to those to whom the power of the mysteries is con- 
fided, that is, the priests." [In reg. brev. 288.) Many more testi- 
monials could be brought from the earliest centuries of Christia- 
nity, which make it clear, that Christ Himself instituted confession, 
and that the faithful always availed themselves of it as a means of 
remission from sin. How would it otherwise have been possible 
for a human being, though he were the mightiest prince, to have 
imposed, without the special command of Christ, the Son of God, 
such a hard command as confession upon all Catholic Christianity, 



INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE. 



43 



or even to have invented it without the faithful at once revolting 
against it; and how possible, besides, that in the oriental Churches 
which separated from the true Church in the earliest ages, 
private confession to a priest is yet valid as a divine institution, 
if it is but a human invention? The Catholic institution of confes- 
sion, with which, in the earliest centuries, there was even con- 
nected a public confession, before the whole congregation, for 
notorious sinners, is as old as the Church itself, as Pope Leo the 
Great (7 461) proves (Bp. 136): "The secret, auricular confession 
was introduced into the Church as early as the times of the 
apostles, or their immediate successors." It was instituted by 
Christ, the God-Man, and instituted for the purpose of enabling 
the apostles and the priests, their successors, to remit in the con- 
fessional the sins committed after baptism, if the sinner heartily 
regrets them, sincerely confesses, and renders satisfaction for 
them, or to retain them if he is unworthy of absolution. From 
this it is seen that the enemies of the Catholic Church, oppose, in 
rejecting confession, the plain expression of the holy Scriptures, 
and of entire Christian antiquity, and that it is a detestable ca- 
lumny to assert that confession is simply a human invention. The 
divine institution of confession always was and is a fountain of 
sweetest consolation for sinful man, and thousands have experi- 
enced that which is said by the Council of Trent (Sess. 14. c. 3. de 
part): "The effect of this Sacrament is reconciliation with God, 
followed often times, in pious men and those who devoutly receive 
this Sacrament, by peace and happiness of conscience, with deep 
consolation of the mind." 

What should aid in making confession easier? 
The repeated consideration of the manifold benefits arising 
from it ; that by it forgiveness of all, even of the most grievous 
sins, is received, and the eternal guilt and punishment entirely 
remitted ; the certainty of having again been made a child of God ; 
the sweet consolation and desired peace of conscience; the neces- 
sary remedies which a pious and prudent confessor will prescribe 
for the cure of the soul's diseases; finally, the prayer and exhor- 
tation of the priest which will also add to the complete conversion 
of the sinner. 

What should be done to participate in these benefits? 
Besides that which has already been said of the examination 
of conscience, and especially of sorrow for sin, there must be in 
confession a sincere heart opening; that is, a correct and exact 
confession not only of all grievous, mortal sins, their kind, circum- 
stances and number, without excuses, or veiling or lessening of 
them, but also a faithful revelation of all other spiritual affairs, 
♦fears, doubts, and other soul wounds in general; for a wound which 
is not shown to the physician, cannot be healed ; those confessors 
who are only "mute dogs" [IsaL lvi. 10.), and give absolution 



44 INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE. 

without hesitation, should not be consciously sought after, but, 
when possible, we should trust ourselves to learned, pious, and 
zealous priests, keep to them as in physical sickness to an expe- 
rienced physician, and accept their words as if Christ Himself 
had spoken. 

How should the false shame which prevents confession be overcome ? 

It should be remembered that not a human being, but Christ 
Himself sits in the confessional, and that, whoever lies to the con- 
fessor, seeks to deceive God Himself, who abominates a lie, and 
at the Last Day will publicly put such a liar to shame. The con- 
fessor takes the place of Christ, and after His example must be 
merciful to the sinner if, a sinful man himself, he hopes to receive 
mercy and grace from God. At the same time, no confessor is 
allowed to make public the slightest thing heard in confession, 
even if it should cost him his life. It may be considered further 
that he who conceals a sin in confession, and thus obtains absolu- 
tion by false pretences, receives no remission, but, on the contrary, 
commits a new sin. "When man uncovers his sins, God covers 
them; when man conceals his sins, God reveals them," says 
St. Augustine. Man can be lied to and deceived, but not God, the 
Omniscient; and who is ashamed to show his wounds to the phy- 
sician? Why should it be a cause of shame to throw out the poison 
of sin by a sincere confession? To sin is shameful only, to 
confess sin is not shameful. But if by all these reflections we are 
still unable to so overcome ourselves as to confess our sins to this 
or that confessor, we can look for one in whom we have confi- 
dence, or to whom we are strangers. 

V. ON SATISFACTION OR PENANCE AFTER CONFESSION. 

Satisfaction or penance after confession consists, in so far as it 
belongs to the Sacrament of Penance, in the diligent performance 
of all the works of penance imposed upon us by the confessor. 
With this, however, a true penitent will not be satisfied; for as in 
our times; on account of the weakness and small zeal of Christians, 
a light penance is imposed that they may not be deterred from 
the reception of the holy Sacraments, a true penitent will volun- 
tarily impose penance upon himself, and, if he does not wish to 
fall back, he must once for all perform penance, and bring forth 
fruits worthy of it. [Luke xiii. 3.) God cannot be induced to give 
the grace of perseverance, otherwise than by the penance by which 
we punish ourselves for the offences committed against Him. The 
luxurious flesh will not cease to.sin, if it is not continually punished. 
Because they omit the voluntary penance it happens that so few 
sinners after confession persevere in virtue and keep their pro- 
mises and good resolutions. Those who love their souls, should be' 1 
careful, besides the exact performance of the penance given in 
confession, to render, by fasting, prayer, almsdeeds, avoidance of 



INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE. 



45 



the world, diffidence iu themselves, and especially by patient en- 
durance of the afflictions and sufferings God imposes as penance, 
to His Majesty as complete satisfaction as possible for their sins, 
or endanger their salvation, or risk being forced, in the next 
world to perform severe and ever lasting penance. 

Is the unbeliever right in asserting that, because Christ on the 
cross has already rendered complete satisfaction, man does not 
need to render any? 
He is entirely wrong. Christ on the cross did indeed render 
satisfaction for all the sins of the whole world, and man is not 
in the condition to render the indispensable satisfaction for one 
single sin, bnt it does not follow from this that man is not 
required to render something. To render satisfaction means to do 
something for that which has been committed. Instead of obeying 
God, the sinner, by his sins, disobeys God. Satisfaction for diso- 
bedience requires perfect obedience from the sinner; but this, be- 
cause of his weakness and corruption, no man is able to render, 
therefore Christ rendered it for us by His perfect obedience even 
unto the death of the cross. But because Christ has been thus 
obedient for us, must we not be somewhat obedient, too? or 
what is the same, because Christ for love of us has atoned for 
our sins by perfect obedience to His Heavenly Father, are we to 
do no penance for ourselves? It is precisely by this atonement 
made by Christ that we receive the power of rendering satis- 
faction. But for this we must, first of all, ask the grace (prayer) 
to restrain our earthly desires (fasting), and by means of active 
love (charityj make ourselves susceptible to this grace. This it is 
that St. Paul the Apostle, who calls himself the greatest of sinners, 
writes of himself : \Yho now rejoice in my sufferings for 
you, and fill up those things that are wanting for the 
sufferings of Christ in my flesh for his body, which 
is the Church {Col. i. 24.); and to the Corinthians he writes: 
But I chastise my body and bring it into subjection; 
lest perhaps when I have preached to others (meaning: 
of penance and conversion), I myself should become cast 
away (i. Cor. ix. 27). Christ Himself did not censure the Ninivi- 
tes for their fasting and their penance in sackcloth and ashes, but 
used them as an example. {Matt. xii. 27.) And in the Old Testa- 
ment we find that even after remitting the sin, God imposed a 
punishment for it. Thus He let the child of King David die, as 
punishment for his adultery, even though He had forgiven the sin 
(ii. Kings xii. 13, 14.); thus Moses and Aaron, because they once 
distrusted God, were not permitted to enter the Promised Land. 
{Num. xx. 24 ; Dent, xxxiv. 4.) According to this doctrine of the 
Bible, the Catholic Church teaches that though truly on account 
of the infinite merits of Christ and in His name, the eternal guilt 
and punishment of sin are taken away, in confession, by the abso- 



46 



INSTRUCTION FOR CHRISTMAS EVE. 



lution given by the priest, there remains a temporal punishment, 
which the sinner must expiate either in this world or in the next; 
for this reason, in the earliest times of the Church certain works 
of penance were imposed, which were then very severe, and in 
the course of time, owing to the indolence of the faithful, were 
very much moderated. 



INSTRUCTION FOR CHRISTMAS EVE. 



Et us therefore make him a little 
chamber, and put a little bed in it for 
him, and a table, and a stool, and a 
candlestick, that when he cometh to us, 
he may abide there", (iv. Kings, iv- 10.) Such 
was the Sammamite woman's regard for the 
prophet Eliseus that she would make such pre- 
parations for his entertainment ! Will we do as much for Christ 
who is ready to come to us? Take pains, Christian, to occupy 
this night in pious thoughts, and aspirations, for the love of God 
and for the good of your own soul, making yourself worthy to 
receive the graces which He is ready when he comes, to give you. 
Think how St. Joseph, and Mary, his holy spouse, who was very 
near her time, obedient to the imperial command, and perfectly 
submissive to the will of God, journeyed with the greatest incon- 
venience to Bethlehem, and when, because of the multitude of 
people, they found no place to receive them, they stayed, as God 
willed it, in a most miserable stable at the extreme end of the 
town. What love does not the Saviour deserve who for love of us 
so humbled Himself! 

PRAYER OF THE CHURCH. God, who givest us to 
rejoice yearly in the expectation of our redemption, grant, 
that Thy only begotten Son, whom we receive with joy as our 
Saviour into our hearts, may be seen by us with confidence, 
when He shall come into the world as its judge. Through Thy 
Son Christ Jesus, our Lord, who livest &c. 



INSTRUCTION FOR CHRISTMAS DAY. 

I What is Christmas Day? 
T is the day on which Christ Jesus, our Redeemer and our Joy, 
was born of the Blessed Virgin in a stable at Bethlehem. 




INSTRUCTION FOR CHRISTMAS DAY. 



47 



Why is this festival called "the Holy Night?" 
Because this night has been especially blessed and sanctified 
by the holy, mysterious birth of the Redeemer of the world. 

Why are there three Masses said on this day? 
In commemoration of the threefold birth of the Redeemer: of 
His birth from all eternity in the bosom of His Heavenly Father; 
of His birth in the fulness of time ; and of His spiritual birth in 
the hearts of the pious who, by lively faith in Him, receive the 
power to become children of God. {John i. 2.) 

Why is the first Mass said at midnight? 

Because Christ, the true light which came into the world to 
enlighten those who stood in darkness and the shadow of death, 
that is, of unbelief and of sin {Luke i. 79.), was born at night, and 
because the divine birth is incomprehensible to us. 

Why is the next Mass said at daybreak, and the third in broad 

daylight? 

To signify that the birth of Christ, expelling the darkness of 
ignorance and infidelity, brought us the clear daylight of the 
knowledge of God, and that the spiritual birth of Christ can take 
place at any time in the pure soul. 

When does this spiritual birth take place? 
It takes place when the soul, having been cleansed from all 
sin, makes the firm, unalterable resolution to die to the world 
and all carnal desires, and arouses in itself the ardent desire 
henceforth to live only for Christ, and, by His grace, to practise 
all the virtues. 

INSTRUCTION ON THE FIRST MASS. 

The Introit of this Mass speaks of the eternal birth of 
Christ, the Lord. The Lord hath said to me: "Thou art 
my Son, this day (that is, from all eternity) I have begotten 
thee!" {Ps. ii. 7.) Why have the gentiles raged, and the 
people devised vain things? (Ps.ji. 1.) Glory be to the 
Father &c. 

PRAYER OF THE CHURCH. God, who hast illumined 
this most blessed night with the splendor of the true light, 
grant that we may enjoy the happiness of that light in 
heaven, whose mysterious apparition we have recognized on 
earth. Through Jesus Christ, Thy Son, our Lord, who livest&c. 

EPISTLE. (Tte ii. 11 — 14.) Dearly Beloved ! The grace 
of God our Saviour hath appeared to all men, instructing us 
that, denying ungodliness and worldly desires, we should live 



48 



INSTRUCTION FOR CHRISTMAS DAY. 



soberly, and justly, and godly in this world, looking for the 
blessed hope, and coming of the glory of the great God and 
our Saviour Jesus Christ, who gave himself for us, that he 
might redeem us from all iniquity, and might cleanse to 
himself a people acceptable, a pursuer of good works. 

In what special manner has the grace and goodness of God been 

manifested to us? 
In the incarnation and birth of Christ, His Son, whom, in His 
infinite love, He has made like unto us, our brother and our tea- 
cher, by whom we have become children of God, and coheirs of 
His kingdom. 

What does Christ by His incarnation especially desire to teach us? 

That we should put aside all unrighteousness, all infidelity 
and injustice, and strive to become like Him, who, except in sin, 
has become altogether like unto us. But especially that we re- 
press the desires of lust, wealth, and honor, and not rest until we 
have uprooted them from our heart. 

Hoiv do ice live soberly, justly, and go dig? 
We live soberly, when we fulfil all duties towards oursel- 
ves; justly, when we fulfil all duties to our neighbor; and 
godly, when we fulfil all duties to God: or, when we seek only 
our own salvation , the honor and glory of God, and do to our 
neighbors as we would have done to ourselves. 

ASPIRATION. Blessed art Thou, newborn Saviour, 
who hast descended from on high to teach me the ways of 
justice, hast become man and equal to me. In return for 
this goodness of Thine, I renounce all evil, all sinful desires, 
words, and deeds. In return for Thy love, I will ever uproot 
from my heart all carnal desires, and live always soberly, 
justly, and godly; and do Thou by Thy grace strengthen me 
in this resolve. 

GOSPEL. (Luke ii. 1 — 14.) And it came to pass that in 
those days there went out a decree from Cesar Augustus, that 
the whole world should be enrolled. This enrolling was 
first made by Cyrinus, the governor of Syria. And all went 
to be enrolled, every one into his own city. And Joseph also 
went up from Galilee out of the city of Nazareth into Judea, 
to the city of David, which is called Bethlehem, because he was 
of the house and family of David, to be enrolled with Mary, 
his espoused wife, who was with child. And it came to pass 



INSTRUCTION FOR CHRISTMAS DAY. 49 




that when they were there, her days were accomplished that 
she should be delivered. And she brought forth her first-born 
son, and wrapped him up in swaddling clothes, and laid him 
in a manger; because there was no room for them in the inn. 
And there were in the same country shepherds watching, 
and keeping the nightwatch over their flock. And behold an 
angel of the Lord stood by them, and the brightness of Grod 
shone round about them, and they feared with a great fear. 
And the angel said to them: Fear not: for behold I bring 
you tidings of great joy, that shall be to all the people; for 
this day is born to you a Saviour, who is Christ the Lord, in 



4 



50 



INSTRUCTION FOR CHRISTMAS DAY. 



the city of David. And this shall be a sign nnto you : yon 
shall find the infant wrapped in swaddling clothes, and laid in 
a manger. And suddenly there was with the angel a multi- 
tude of the heavenly army, praising God, and saying: Glory 
to God in the highest : and on earth peace to men of good will. 

Why, at the time of Augustus, were all the Roman subjects 

enrolled? 

This was by special order of God, that Mary and Joseph 
should thus be obliged to go to Bethlehem, and it be made known 
to all the world, that Jesus was really born in Bethlehem, of the 
tribe of Juda and the house of David, that the predictions of the 
prophets were fulfilled, and that He was the Messiah. {Mich. v. 2.) 

Let us learn from this how the providence of God directs all 
things according to His will, and consider the obedience which 
Mary rendered to the command of a heathen emperor, or to God 
who caused the command. 

Why is Christ called the "first born" of Mary? 
Because she gave birth to no child before Him ; and as she 
had none after Him, He was the only Son of Mary as He was the 
only begotten Son of the Heavenly Father. 

Why was Christ so poor born in a stable, and laid in a manger? 

To teach, not by words, but by example, that which He after- 
wards so often preached, and so forcibly taught: the love of po- 
verty, humility, patience, and contempt of the world ; and to put 
to shame by this manner of His birth the foolish wisdom of the 
world which aims only for honor, pleasures, and riches. 

Why was the birth of Christ annoimced to poor shepherds, and 
not to King Herod and the chief priests, fyc. ? 

That it might be known that God loves to dwell with poor, 
simple, pious, faithful people, such as the shepherds were, and 
reveals Himself to those who are small in their own eyes; while 
He despises the proud and hands them over to their own spiri- 
tual blindness. {Matt. xi. 25.) 

Let us learn from this to acquire simplicity and humility, and 
despise pride and cunning, that God may reveal Himself to us by 
His interior inspirations. 

What is meant by the angelic song of praise: "Glory be to 

God on hig h " ? 
By this song of praise which the priests usually say in the 
holy Mass, the angels meant, that the greatest praise and the 
most heartfelt thanks are due to God, for He had sent His Son 
into the world; and that those who now had the good will to glo- 



INSTRUCTION FOR CHRISTMAS DAY. 



51 



rify God by all their actions, would receive peace, that is, all 
happiness, blessings, and salvation. 

Rejoice thou also with the angels over the birth of the Sa- 
viour; give thanks to Him, and honor to Him alone, so thou also 
wilt be given peace: peace with God, peace with thyself, peace 
with all men. Learn also from the angels, who rejoiced in the 
graces which man would receive from the birth of Christ, to re- 
joice and thank God for the favors which He gives thy neighbor, 
and by rejoicing participate in them. 

INSTRUCTION ON THE SECOND MASS. 

In the Intro it of this Mass the Church avails herself of the 
Prophet Isaias: This day a light shall spread over us, 
because the Lord is born to us; He shall be called 
Wonderful, God, the Prince of Peace, the Father of 
the world to come, of whose kingdom there shall be 
no end (Jsai.ix. 6.). The Lord hath reigned; he is cloth- 
ed with beauty; the Lord is clothed with strength, 
and hath girded himself. [Ps. xcii. 1.) 

PRATER OF THE CHURCH. Grant us, Almighty God, 
that the new light of Thy word, made flesh, may shine upon 
us in its fulness, and that the faith which illumines our 
minds, may be resplendent in our works. 

EPISTLE. (Titus in. 4—7.) But when the goodness and 
kindness of God our Saviour appeared: not by the works of 
justice, which we have done, but according to his mercy, he 
saved us, by the laver of regeneration, and renovation of the 
Holy Ghost, whom he hath poured forth upon us abundantly 
through Jesus Christ our Saviour: that being justified by his 
grace, we may be heirs, according to hope of life everlasting. 

To whom do we owe our salvation? 
Not to ourselves and any good works we may have performed, 
but entirely to the mercy of God alone, who from all eternity 
decreed our redemption, and sent His only begotten Son into 
this world to accomplish it; which redemption is bestowed upon 
us in baptism, where we are washed from the stain of sin, and by 
the rich infusion of the Holy Ghost are born again, heirs of 
eternal life. 

Why, then, had God no mercy on the fallen angels? 
To this question St. John of Damascus replies: "We must 
know here that the fall was to the angels, what death is to man; 
for the angels there was no repentance after the fall, as for man 
there is no repentance after death". (Be fid. orthod. lib. 2. c. 4.) 



4* 



52 INSTRUCTION FOR CHRISTMAS DAY. 

In eternity there is no available contrition and penance, so God 
showed no mercy to the fallen angels. Let us learn from this, 
while there is yet time, to make ourselves by contrition and pe- 
nance participators in the mercy of God. 

GOSPEL. (Luke ii. 15 — 20.) And it came to pass, after 

the angels departed from them into heaven, the shepherds 

said one to another: Let us go over to Bethlehem, and let us 

see this word that has come to pass which the Lord hath 

shewed to us. And they came with haste: and they found 

Mary and Joseph, and the infant lying in the manger. And 

seeing, they understood of the word which had been spoken to 

them concerning this child. And all that heard wondered: 

and at those things that were told them by the shepherds. 

But Mary kept all these words, pondering them in her heart. 

And the shepherds returned, glorifying and praising God for 

all the things they had heard and seen, as it was told unto 

them. 

INSTRUCTION. I. The shepherds follow at once the voice 
of God which calls them to the manger ; they exhort one another 
to do so; they seek the Redeemer. and happily find Him; they 
make Him known to others, and tenderly thank God for the grace 
given them. 

Let us follow the inspirations of God with ready obedience ; 
let us exhort one another to virtue by our good example and 
edifying conversation; let us make good use of the knowledge 
given us by God, give it to others, and praise God for it. 

II. Mary kept all these words, spoken about her Son, 
and pondered them in her heart. Let us learn from her 
to make food for our souls by careful meditation of the divine 
truths that are made known to us: so that we may be preserved 
and strengthened in spiritual life. 

INSTRUCTION ON THE THIRD MASS. 

The Intro it of this Mass reminds us of the spiritual birth of 
Christ, by which He is spiritually born in us: A child is born 
to us; and a son is given to us; and the government 
is upon his shoulder; and his name shall be called 
Wonderful, Counsellor. (Isai ix. 6.) Sing ye to the Lord 
a new canticle; because he hath done wonderful 
things. (Ps. xcvii. 1.) Glory be to the Father, etc. 

PRAYER OF THE CHURCH. Grant, we beseech Thee. 
Almighty God, that we who are bound in the old servitude, 



INSTRUCTION FOR CHRISTMAS DAY. 



53 



bearing the yoke of sin, may by the incarnation of Christ Thy 
Son, which we celebrate to day, be freed from our bondage, 
through the same Jesus Christ, our Lord, &c. 

EPISTLE. {Eebr. i. 1 — 12.) God, who at sundry times 
and in divers manners spoke in times past to the fathers by 
the prophets, last of all, in these clays hath spoken to us by his 
Son, whom he hath appointed heir of all things, by whom also 
he made the world; who being the brightness of his glory, and 
the figure of his substance, and upholding all things by the 
word of his power, making purgation of sin, sitteth on the 
right hand of Majesty on high: being made so much better 
than the angels as he hath inherited a more excellent name 
than they. For to which of the angels hath he said at any 
time, Thou art my son, to-day have I begotten thee? 
And again, I will be to him a father, and he shall 
be to me a son. And again when he bringeth in the first 
begotten into the world, he saith: And let all the angels 
of God adore him. And to the angels indeed he saith: He 
that maketh his angels, spirits, and his ministers 
a flame of fire. But to the son: Thy throne, God, is 
for ever and ever; a sceptre of justice is the sceptre 
of thy kingdom. Thou hast loved justice and hated 
iniquity; therefore, God, thy God, hath anointed 
thee with the oil of gladness above thy fellows. And, 
Thou, in the beginning, Lord, diclst found the 
earth, and the works of thy hands are the heavens. 
They shall perish, but thou shalt continue: and they 
shall all grow old as a garment. And as a vesture 
shalt thou change them, and they shall be changed: 
but thou art the selfsame and thy years shall not 
fail. 

INSTRUCTION. The greatness of Christ Jesus, the dignity 
of His divinity and humanity, the love and goodness of His Hea- 
venly Father, who has given Him to us as our teacher, could not 
be more gloriously described than in this epistle. Learn from it 
how much you are obliged, because of this, to serve God, to be 
grateful to Him, and to follow after Christ who governs heaven 
and earth, and whom the angels serve. 

ASPIRATION. I thank Thee, a thousand times, 
Heavenly Father, that Thou hast deigned to speak to us 



54 INSTRUCTION FOR CHRISTMAS DAY. 

through Thy only begotten Son, in whom Thou hast Thine 
only pleasure. With my whole heart, Father of Mercy, will 
I listen to Him, and be obedient to all His instructions. 




GOSPEL. (Johni. 1 — 14.) In the beginning was the 
Word, and the Word was with God, and the Word was God. 
The same was in the beginning with God. All things were 
made by him: and without him was made nothing that was, 
made. In him was life, and the life was the light of men: and j 
the light shineth in darkness, and the darkness did not com- j 
prehend it. There was a man sent from heaven whose name 
was John. This man came for a witness, to give testimony of 



INSTRUCTION FOR CHRISTMAS DAY. 55 

the light, that all men might believe through him. He was 
not the light, but was to give testimony of the light. That 
was the true light, which enlighteneth every man that cometh 
into this world. He was in the world, and the world was made 
by him, and the world knew him not. He came unto his own, 
and his own received him not. But as many as received him, 
he gave them power to be made the sons of God, to them that 
believe in his name. Who are born not of the blood, nor of 
the will of the flesh, nor of the will of man, but of Clod. And 
the Word was made flesh and dwelt among us (and we saw 
his glory, the glory as it were of the only begotten of the 
Father), full of grace and truth. 

What does St. John mean by the expression the Word? 
That the Son of God, who was begotten and brought forth like 
a word of the mouth from the Father, but in a manner incompre- 
hensible and inscrutable to us, is one with the Father in the di- 
vine nature, but different from Him in person; He is also called the 
Word of the Father, because through Him the Father has spoken 
and made known the divine will, (tlebr. i. 2.; Matt. xvii. 5.) 

What is meant by: In the beginning was the Word, and 
the Word was with God? 
That the Son of God already was, when all things had their 
beginning, not made or created, but born of the Father from eter- 
nity, with whom and in whom He therefore existed from all eter- 
nity. St. John here teaches the divinity, the eternity, and the 
equality of Christ with the Father. 

What is meant by: All things were made by Him? 
That the Son of God, true God with the Father and the Holy 
Ghost, has made all things from the angels to the smallest worm. 
(Comp. Coloss. i. 16.) 

What is meant by: In Him was the life? 
It means : The Son of God is the origin and fountain of all the 
spiritual life of our soul upon earth, and of the glorious life in 
eternity. To give this true life to us, he became man, whereby 
we are born again, newly created, as it were, from the death of 
sin to the life of grace and righteousness. 

Why is this life the light of men? 
Because this true life of the soul which Christ has obtained 
for us and given us, consists in the ever increasing knowledge of 
God and his salvation, which knowledge also comes from Christ, 



56 



INSTRUCTION FOR CHRISTMAS DAY. 



either externally through holy words and examples, or inwardly 
by divine inspiration. 

How did the light shine in darkness? 
In this manner, that the Son of God has always given, in dif- 
ferent ways, the light of true knowledge to all men, even to the 
wicked, and to infidels, and especially so, by His example and 
His doctrines, since His incarnation. But the wicked closed their 
eyes to the light and perished. And now He gives the necessary 
light of knowledge to all men, especially by the preaching of His 
holy word, but the hardened sinners throw it from them, because 
they wish not to hear of faith, penance, and repentance. 

How did St. John the Baptist give testimony of the light? 
By announcing the Saviour to the world, and when He 
appeared, even pointing Him out. 

Who receive Christ? 
Those who walk in the light of His grace, cooperate with it, 
and so become the children of God. 

How are we to understand : The Word was made flesh? 
This is not to be understood to mean that the Word, that is, the 
Son of God, was changed into human nature, but to mean that He 
took upon Himself flesh from the Virgin Mary, and became man, 
having therefore two natures inseparably united in Himself : the 
divine and the human. So Christ is true God, and at the same 
time true man, therefore God- Man. From this it follows, that 
Christ in His humanity is less than His Father (John xiv. 28.), but 
in His divinity is equal to the Father (John x. 30.), and that there 
were in Christ two wills, the human and the divine. His humanity 
filled Him with a natural terror of His sufferings, but His divinity 
was perfectly united with the will of His Heavenly Father, and 
could pray: Not my will, but thine be done. 

ASPIRATION. God, our Heavenly Father, who hast 
given us, Thy lost people, this night in the form of a child 
from the immaculate womb ofMary, Thine only begotten Son 
as our mediator and joy giver, we give Thee thanks with heart 
and lips, and humbly beseech Thee that Thou wilt never per- 
mit us to forget such a grace, and that we may sustain our- 
selves by it in all temptations; that we may be ever grateful 
to Thee for it, and until death praise, honor, and serve Thee 
in sanctity. Amen. 

Whence comes the custom of putting cribs in our Churches and 
houses at this time? 
This custom originated with St. Francis of Assisi who espe- 
cially loved and contemplated the poor, newborn child Jesus, and 



INSTRUCTION FOR CHRISTMAS DAY. 57 

further to increase his love, was accustomed to represent to him- 
self in this way the stable and manger at Bethlehem; and as this 
pious practice is- calculated to assist exceedingly in the instruction 
of the unlearned, especially of children, it was introduced into 
many Churches. 

THE SOCIETY OF THE HOLY CHILDHOOD FOR THE 
SALVATION OF THE HEATHEN CHILDREN. 

MAny thousands of the heathen children die every year with- 
out baptism, and what is most terrible, a great number 
of these unfortunate children die the most miserable death, 
and thus perish, soul and body. In the heathen countries, espe- 
cially in China, a country that contains more than three hundred 
millions of inhabitants, it is the horrible custom for parents, when 
they have too many children, or when sickly, weak, or deformed 
children are born to them, exposing them on the streets, or throw- 
ing them with a weight around the neck into the water. On the 
streets the poor little worms die of hunger, or are eaten up by 
the dogs and pigs, in the water their tiesh becomes the food of 
the fishes. Many, especially girls, are picked up by the wicked 
heathens, carried home, and so trained that when they grow up, 
they may serve vice for money. A multitude of others are 
strangled immediately after birth, their bodies thrown into the 
water, or into the dirt. No law forbids this horrible custom, no 
law punishes it. Often from twenty to thirty thousand of these 
unfortunate children are killed in one year. The missionaries, 
who preach the gospel to this heathenland, seeking to win them 
to Christ, see with terror this cruelty, without being able to pre 
vent it. It especially grieves them, to see these little ones die 
without baptism. Some of these missionaries wished to take those 
left on the streets, to baptize, and to educate them ; to find wo- 
men who would privately baptize them, and bring them in from 
the street. But how provide for these children, how educate 
them? how support the women who gathered up the children? 
Money was necessary, but they were poor, and had none. They 
turned therefore to Christian Europe, and in touching letters 
begged alms for these little unfortunates. Moved by their mis- 
fortunes, the pious Bishop Forbin-Janson of Nancy in France in- 
stituted the Society of the Holy Childhood of Jesus, invit- 
ing all the children of his diocese to form themselves into a 
society in the name of the child Jesus, and under the patronage 
of the Blessed Virgin, for the benefit of the miserable heathen 
children, giving alms out of love for the child Jesus. All children 
under twenty one years of age were to belong to it, forming clubs 
of twelve among themselves, in honor of the twelve years of 
Christ's childhood; each child to give one kreutzer (about one 
cent. Tr.) to the society's treasury, one a month, and to say one 



58 INSTRUCTION FOR THE SUNDAY AFTER CHRISTMAS. 

"Hail Mary" every day with the invocation: "Holy Mary, 
pray for us and for the poor children of the heathens . 
By means of the money thus collected, the missionaries who 
saved the heathen children from spiritual and temporal death, 
were to be supported. The society has been in existence since 
1841, and has already embraced all Catholic countries; thousands 
of pious Christian children give the alms from their own hands to 
do a good work by it for the love of the child Jesus and the sal- 
vation of the children of the heathen. Adults are admitted as 
honorary members, and would it not be well, beloved reader, if 
you were to join it, and by prayers and alms aid in saving those 
little ones? This would be indeed a good work, for which rich 
reward would be given in heaven. 



INSTRUCTION FOR THE SUNDAY 

AFTER CHRISTMAS. 

INtroit. While all things were in quiet silence, and 
the night was in the midst of her course, thy al- 
mighty Word leapt down from heaven, from thy royal 
throne (Wis. xviii. 14. 15.). The Lord hath reigned; he is 
clothed with beauty; the Lord is clothed with strength, 
and hath girded himself (Ps. xcii. 1.). Glory be to the 
Father &c. 

PRAYER OF THE CHURCH. Almighty and eternal God, 
govern all our actions according to Thy pleasure, that all we 
do, we may do in the name of Thy beloved Son, and thus bear 
rich fruit in good works. This grant through the same Christ 
our Lord, &c. 

EPISTLE. (Galat. iv. 1—7.) Brethren! As long as the 
heir is a child, he differeth nothing from a servant, though he 
be Lord of all: but is under tutors and governors until the 
time appointed by the father: so we also when we were 
children, were serving under the elements of this world. But 
when the fulness of the time was come, God sent his Son, 
made of a woman, made under the law; that he might re- 
deem them who were under the law; that we might receive 
the adoption of sons. And because you are sons, God hath 
sent the Spirit of his Son into your hearts, crying: Abba, 
Father! Therefore now he is not a servant, but a son. And 
if a son, an heir also through God. 



INSTRUCTION FOR THE SUNDAY AFTER CHRISTMAS. 



59 



EXPLANATION. St. Paul desired to instruct the Galatians, 
many of whom still clung to the Mosaic law, that this was no long- 
er necessary, because Christ had freed them from its hard bond- 
age, which contained merely the rudiments, so to speak, of the 
one only saving faith, and had made them children and heirs of 
God, at which they should rejoice and congratulate each other. 

Ours is an even much greater happiness than the Jews re- 
ceived, because we, through our ancestors, were converted by 
apostolic messengers of the faith from heathenism to the true, 
saving Catholic faith, and by this holy religion vvere changed 
from vassals of Satan, into children and heirs of God. What a 

freat advantage is this ! Must it not be dearer to us than all the 
ingdoms of the world? Let us thank the Lord for it, and be 
careful not to lose this prerogative of being a child of God, and 
heir of heaven, not by sin to give ourselves anew, as voluntary 
slaves of Satan. 

GOSPEL. {Luke ii. 33 — 40.) At that time: Joseph, and 
Mary his mother, were wondering at those things which 
were spoken concerning him. And Simeon blessed them, and 
said to Mary his mother: Behold, this child is set for the 
fall, and for the resurrection of many in Israel, and for a 
sign which shall be contradicted: and thy own soul a sword 
shall pierce, that out of many hearts thoughts may be re- 
vealed. And there was one Anna, a prophetess, the daughter 
of Phanuel, of the tribe of Asar; she was far advanced in 
years, and had lived with her husband seven years from her 
virginity. And she was a widow until fourscore and four 
years; who departed not from the temple, by fastings and 
prayers serving day and night. Now she at the same hour 
coming in, confessed to the Lord; and spoke of him to all 
that looked for the redemption of Israel. And after they had 
performed all things according to the law of the Lord, they 
returned into Galilee to their city Nazareth; and the child 
grew and waxed strong, fall of wisdom, and the grace of 
God was in him. 

Why did Mary and Joseph wonder at the things which were 
spoken of the child Jesus? 
They wondered, not because that which was said of the child 
Jesus by Simeon, was new to them, for they already knew, why 
He was sent from God, but because of the marvellous ways in 



60 INSTRUCTION FOR THE SUNDAY AFTER CHRISTMAS. 




which God revealed the mysteries of the newborn Saviour to Si- 
meon, the shepherds, and to other pious people. 

How is Christ set for the fall of many? 

Christ is set for the fall, that is, for the eternal damnation, of 
all those who have heard His doctrine, but have not received it, 
and those who have received it, but have not lived in accordance 
with it. Christ is not the cause of their fall, but they themselves 
are the cause, on account of their hard-heartedness and voluntary 
obduracy. These would not have committed this great sin, if 
Christ had not come, preached, and offered them the grace of 
knowledge and of conversion. (John xii. 22.) 

For ichom is Christ the resurrection? 

For those who receive faith in Him, and in His doctrines, and 
live in accordance with it : these if they persevere, will rise in the 
future into eternal life. 



INSTRUCTION FOR THE SUNDAY AFTER CHRISTMAS. 



61 



Why is Christ a sign that shall be contradicted? 
Because, by His unexampled birth from a virgin, by His life 
and death, and especially by His heavenly doctrine, which is en- 
tirely opposed to the carnal spirit of this world, Christ became an 
object of mockery and blasphemy. Even now, according to the 
saying of St. Bernard, Christ is such a sign of contradiction for 
many Christians who by their pride constantly contradict His 
humility, by their avarice His poverty, by their gluttony His fast- 
ing, by their impurity His purity, by their indolence His zeal, &c. ; 
denying by their actions that which they profess with their lips, 
thus publicly showing that they are Christians but in name, of 
whom it is written: Thou hast the name of being alive, 
but thou art dead. (Apoc. in. 1.) 

What is meant by : And thy own soul a sword shall pierce? 

It means that the greatest grief should cut like a sword 
through the inmost parts of the soul, which came to pass, when 
Mary heard the calumnies and blasphemies of the Jews against 
her Son, and when she saw Him die on the cross between two 
thieves. Meditating on this grief of the most loving mother Mary, 
St. Bonaventura exclaims: "Never was there grief so great, for 
never was there Son so loved ! " 

What else do we learn from this gospel? 
The widows should learn from Anna, who spent nearly all her 
life in the temple, to serve God by prayer and fasting; for a 
widow who prays not, but lives in pleasures, is dead, while she is 
living, (i. 7Yw.v.6.) Parents should learn from it, to be careful, not 
only that their children increase in growth and in knowledge, but 
much more that by a pious life they advance in grace before God 
and man. 

ASPIRATION. Jesus, Thou newborn Saviour, do Thou 
move our hearts to the fulfilment of Thy precepts that Thou 
mayst never be set for our fall; for it would be much better 
for us, not to have known the ways of righteousness, than 
having known them, to have departed from them. 

INSTBUCTION CONCERNING BLESSINGS. 
And he blessed them. (Luke ii. 34.) 

What is meant by "blessing" ? 

A Blessing on the part of God, means the giving to man some 
corporal or spiritual grace ; a blessing on the part of an 
angel or a man, means the expression in prayer of a wish or de- 
sire that God would give to some particular person a corporal or 
spiritual grace. In the proper sense of the word, only God can 



62 



INSTRUCTION FOR THE SUNDAY AFTER CHRISTMAS. 



give a blessing, because all good of the body and soul comes from 
Him; angels and men can only wish and ask of God, that He 
would give His gifts. 

Have we examples of this in the Bible? 

Yes, for the angels blessed Jacob {Gen. xxxii. 26.), and Jacob 
blessed his grandson (C^.xlviii. 15.), Melchisedech blessed Abra- 
ham {Gen. xxiv. 60.), and Rebecca was blessed by her brothers. 
{Gen. xxvii. 27. xlix.) 

Is it well for parents to bless their children? 

Yes, for God sometimes fulfils the blessings wished by the 
parents, as in the case of Jsaac who blessed Jacob, and Jacob 
who blessed his own sons (Gen. xlix.). And, on the contrary, God 
lets the curses of parents upon their children be fulfilled , as hi- 
story shows. "The father's blessing establisheth the 
houses of the children; but the m other's curse rooteth 
up the foundation". (Eccl. iii. 11.) 

What power has the priest's blessing? 

A very great one, because it is given by the priest, the vicar 
of Christ on earth, in the name of Jesus, and of the Church found- 
ed by Him, in which He has deposited the plenitude of His bless- 
ings. The Church expresses this, when the bishop, anointing the 
hands of the newly ordained, makes the sign of the cross over 
them : " All that they bless, is blessed ; that they consecrate, is 
consecrated and sanctified in the name of our Lord Jesus Christ". 
The blessing of the priest is to be prized therefore, and a hin- 
derance not set to it by a sinful life. The parents should let their 
children be blessed by them, when they come to them, as the 
children were brought to Christ that He might lay His hands on 
them and bless them. (Matt. xix. 13.) [See the instruction in re- 
gard to benedictions, sixth Sunday after Pentecost] 

What effects has the blessing of God? 

In spiritual life it gives great joy and strength to do right, 
and avoid evil ; and in physical life it gives fruitful prosperity in 
our business and undertakings. Therefore, all is in the blessing 
of God, and he who possesses it, is richer than though he possess- 
ed the whole world. So one should endeavor by a pious life to 
secure this blessing, for it rests only on the head of the just. 
( Prov. x. 6.) 



63 

INSTRUCTION FOR NEW YEAR'S DAY. 

BWhy is this day so called? 
Ecause the secular year begins with this day, as the eccle- 
siastical year begins with the first Sunday in Advent. 

What should be performed on this day ? 
An offering of the new year should be made to God, asking 
for His grace that it may be commenced and spent in a holy 
manner, for the welfare of the soul. 

Why do we wish each other a "happy new year"? 
Because to wish well to each other, is an act of Christian 
love ; but this wish should come from the heart and not merely 
from worldly politeness, or we would be like the heathens (Matt. 
v. 47.) , and receive no other reward than they. 

What festival of the Church is celebrated to-day? 
The festival of the Circumcision of our Lord, who, for love 
of us, voluntarily subjected Himself to the painful law of the 
Old Covenant, that we might be freed from it. 

What was the Circumcision? 
It was an external sign of the Old Law, by which the people 
of that day were numbered among the chosen people of God, 
as now they become, by baptism, members of the Church of 
Christ. 

What is the signification of Circumcision in the moral or spiritual 

sense ? 

Its signification is the mortification of the senses, of evil 
desires, and inclinations. This is even now practised by Chri- 
stians, because they promise it in baptism which would be useless 
without it; just as little as the Jew is a true Jew by the Cir- 
cumcision only, so little is the baptized a true Christian without 
a virtuous life. Beg of Christ, therefore, to-day, to give you 
the grace to work out the spiritual Circumcision. 

PRAYER. 

I thank Thee, Lord Jesus, because to-day Thou hast 
willed to shed Thy blood for me in the Circumcision for the 
first time, and beg Thee, for the sake of that shedding of 
Thy blood, to grant that, for the love of Thee, I may cir- 
cumcise and mortify my eyes, ears, mouth, and hands, and 
all sensual desires, that I may not look, listen, speak, touch, 
desire, or do anything wrong. Amen. 

fThe Introit of the Mass is the same that is said in the third 
Mass on Christmas.] 



64 INSTRUCTION FOR NEW YEAR'S DAY. 




PRAYER OF THE CHURCH. God, who by means of 
the fruitful virginity of the Blessed Virgin Mary, hast given 
eternal salvation to the world, grant, we beseech Thee, that 
we may experience her powerful intercession, through whom 
we were made worthy to receive the Author of Life, Jesus 
Christ, Thy Son, our Lord, who livest and reignest , &c. 
[The Epistle is the same that is said in the first Mass on Christmas.] 

GOSPEL. (Luke ii. 21.) And after eight days were ac- 
complished that the child should be circumcised, his name 
was called Jesus, wdiich was called by the angel, before he 
was conceived in the womb. 



INSTRUCTION FOR NEW YEAR'S DAY. 



65 



Why did Jesus submit to be circumcised? 
That He might show His great love for us, which caused Him, 
even at the very beginning of His life, to shed His blood for us, 
to wash us by it from all our sins; and to teach us obedience to 
the commandments of Gk)d and His Church, by voluntarily sub- 
jecting Himself, although He was not in the least bound by it to 
the Jewish law, which ordered that every male- child should be 
circumcised on the eighth day after its birth. {Lev. xii. 3.) 

Why was He named Jesus ? 
Because Jesus means the same as Redeemer and Saviour, and 
He had come to redeem and save the world (Matt. i. 21.), and 
this is the holiest, most venerable, and most powerful name, by 
which we can be saved. 

What power has this name ? 
The greatest power, ,for it repels all attacks of the wicked 
enemy, as Jesus Himself says {Mark xvi. 17.). And so great is 
the efficacy of this most holy name that even those who are not 
righteous, can drive out devils by using it {Matt. vii. 22.), It has 
power to cure physical pains and evils, as when used by the apost- 
les (Acts in. 3 — 7.), and as Christ promised, could be done by 
all the faithful {Mark. xvi. 17.). St. Bernard calls the name of 
Jesus a "Medicine"; and St. Chrysostom says, "This name cures 
all ills; it gives succor in all the ailments of the soul, in tempta- 
tions, in faint-heartedness, in sorrow, and in all evil desires, &c." 
"Let him who cannot excite contrition in his heart for the sins 
he has committed, think of the loving, meek, and suffering Jesus, 
invoke His holy name with fervor and confidence, and he will 
feel his heart touched and made better", says St. Laurent Justi- 
nianus. It overcomes and dispels the temptations of the enemy : 
"When we fight against Satan in the name of Jesus", says the 
martyr St. Justin, "Jesus fights for us, in us, and with us, and the 
enemies must fly as soon as they hear the name of Jesus". It pre- 
pares and secures us help and blessings in all corporal and spiri- 
tual necessities, because nothing is impossible to him who asks in 
the name of Jesus, and whatever tends to his salvation, will be 
given him {John xiv. 13.). Therefore it is useful above all things, 
to invoke this holy name in all dangers of body and soul, in 
doubtful thoughts, in great temptations, especially in temptations 
against holy chastity, and still more so when one has fallen into 
sin, from which he desires to be delivered; for this name is like 
oil (Cant. i. 2.) which cures, which nourishes, and which illumines. 

How must this name be pronounced to experience its power? 
With lively faith, with steadfast, unshaken confidence, with 
deepest reverence and devotion, for in the name of Jesus 
every knee should bow, of those that are in heaven, 
on earth, and under the earth. (Phitipp. ii. 10.) What 



5 



66 



INSTRUCTION FOR NEW YEAR'S DAY. 



wickedness, then, is theirs who habitually pronounce this name 
carelessly and irreverently, upon every occasion! Such a habit is 
certainly an abortion of hell ; for what the damned and the devils 
are eternally doing, he imitates who abuses this name. 

Why does this name so seldom manifest its power in our daps? 

Because Christian faith is becoming ever weaker, confidence 
less, while complete submission to the will of God is wanting. As 
faith grows more vivid among people, confidence stronger, and 
submission to God more sincere, so will the power of this most 
sacred name manifest itself in more wonderful and consoling 
aspects. 

PRAYER TO JESUS IN DIFFERENT DIFFICULTIES. 
Jesus! Thou Consolation of the afflicted! Thy name is 
indeed diffused like oil; for Thou dost illumine those who sit 
in darkness and in the shadow of death; Thou dost disperse 
the blindness of the soul and clost cure its ills; Thou givest 
food and drink to those who hunger and thirst after justice. 
Be also, Jesus! my Saviour, the physician of my soul, the 
healer of its wounds. Jesus! Succor of those who are in 
need, be my protector in temptations! Jesus! Father of 
the poor, do Thou nourish me! Jesus! Joy of the angels, 
do Thou comfort me! Jesus! my only hope and refuge, 
be my helper in the hour of death, for there is given us no 
other name beneath the sun by which we may be saved, but 
Thy most blessed name Jesus ! 

EXHORTATION. St. Paul says: "All whatsoever you 
do in word or in work, all things do ye in the name of 
the Lord Jesus Christ". (Colos. iii. 17.). We should, there- 
fore, follow the example of the saints, and continually say, or, at 
least, think: "For love of Thee, Jesus, I rise; for love of Thee 
I lie down ; for love of Thee I eat, drink, and enjoy myself ; for 
love of Thee I work, speak, or am silent". In this way we will 
accustom ourselves to do all in the name of Jesus, by which we 
will obtain that all will pass easily, or at least meritoriously. 

PRAYER FOR NEW YEAR'S DAY. 
God , Heavenly Father , Father of Mercy , God of all 
Consolation! we thank Thee that from our birth to this day, 
Thou hast so well preserved us, and hast protected us in so 
many dangers; we beseech Thee, through the merits of Thy 
beloved Son , and by His sacred blood which He shed for us 
on this day in His circumcision, to forgive us all the sins 
which, during the past year, we have committed against 



INSTRUCTION FOR THE SUNDAY FOLLOWING NEW YEAR'S DAY. (J 7 

Thy commandments, by which we have aroused Thy indig- 
nation and wrath against ourselves. Preserve us in the com- 
ing year and always from all sins , and from all misfortunes 
of body and soul. Grant that from this day to the end of 
our life, all our senses, thoughts, words, and works, which 
we here dedicate to Thee for all time, may be directed in 
accordance with Thy will, and we may finally die in the 
true Catholic faith, and enjoy with Thee in Thy kingdom a 
joyful new year, that shall know no end. Amen. 



INSTRUCTION FOR THE SUNDAY 

FOLLOWING NEW YEAR'S DAY. 

[The Introit, the Prayer of the Church, and the Epistle, are 
the same that are said on the Sunday after Christinas.] 

GOSPEL. (Matt. ii. 19 — 23.) But when Herod was 
dead, behold, an angel of the Lord appeared in sleep to Jo- 
seph in Egypt, saying: Arise, and take the child and his mo- 
ther, and go into the Land of Israel. For they are dead that 
sought the life of the child. Who arose, and took the child 
and his mother, and came into the Land of Israel. But 
hearing that Archelaus reigned in Judea in the room of 
Herod, his father, he was afraid to go thither: and being 
warned in sleep, retired into the quarters of Galilee. And 
coming, he dwelt in a city called Nazareth: that it might 
be fulfilled which was said by the prophets: that he shall 
be called a Nazarite. 

INSTRUCTION. In this we see how wonderfully God deals 
with His own. He indeed permits them to be persecuted and 
oppressed, but never to be suppressed, and in longer or shorter 
times He gives them many consolations. Jesus was forced to fly 
into Egypt to escape the persecution of Herod, because God did 
not desire to save Him by a visible miracle, but in the natural 
manner. He lives in misery in Egypt, but for no longer time 
than God wills, who having put His enemies to shame, and taken 
them out of His way, calls Him back and leaves Him to pass His 
youth in quietness and peace. The conduct of God to His Son, 
and the care He has for Him, should be a consolation for the just; 
they must be happy if God deals with them as with Him; they 



5* 



68 INSTRUCTION FOE THE SUNDAY FOLLOWING NEW YEAR'S DAY. 




will certainly, like Christ, be made to suffer no more than God 
permits, and their sufferings will be ever accompanied by conso- 
lations, and the misery last but a short time. St, Joseph avoided 
the Land of Judea, because he feared that Archelaus would suc- 
ceed to Herod's cruelty, as he had to his government. A Naza- 
rite means, a low person, a despised person. Jesus was so call- 
ed, because He grew up at Nazareth, and spent the greater part 
of His life in this city, whicli was held in such contempt by the 
Jews that they could not believe, any thing good could come out 
of Nazareth. { John 1. 46.) 



69 

INSTRUCTION FOR THE FESTIVAL OF THE 

EPIPHANY. 



What is this festival? 
His festival is set apart for the solemn 
commemoration of the coming of the three 
wise men. kings, from the East, guided by a 
miraculous star which God has caused to ap- 
pear to them, to Bethlehem, where they 
found Christ in the stable, adored, honored, 
J and offered gifts to Him. 

Why is this day called Epip hania Domini, or Apparition of 

the Lord? 

Because the Church wishes to present the three important 
times in the life of Christ, when He made His divinity known to 
man: the coming of the wise men from the East, to whom He 
revealed Himself as the Son of God to the gentiles; His baptism 
in the Jordan, when He revealed Himself to the Jews, and His 
first miracle at the marriage in Cana, by which He revealed Him- 
self to His disciples. 

In joy the Church sings to-day in the Introit of the Mass: 
Behold, the sovereign comes, the Lord, and in his 
hand is the kingdom, power, and sovereignty. Give to 
the king thy judgment, God, and to the king's son 
thy justice. (Ps. lxxi. 1.) Gloiy be to the Father, &c. 

PRAYER OF THE CHURCH. God, who on this day 
didst reveal Thyself to the gentiles, led by a star to Thee, 
mercifully grant, that we who know Thee now by faith, 
may be led to behold Thy glory face to face. Through the 
same Jesus Christ, our Lord, &c. 

LESSON. (Isaiaslx. 1— 6.) Arise, be enlightened, 
Jerusalem, for thy light is come, and the glory of thy Lord 
is risen upon thee. For behold, darkness shall cover the 
earth, and a mist the people: but the Lord shall arise upon 
thee, and his glory shall be seen upon thee. And the genti- 
les shall walk in thy light, and kings in the brightness of 
thy rising. Lift up thy eyes round about, and see: all these 
are gathered together, they are come to thee, thy sons shall 
come from afar, and thy daughters shall rise up at thy side. 
Then shaft thou see and abound, and thy heart shall wonder 
and be enlarged, when the multitude of the sea shall be 




70 INSTRUCTION FOR THE FESTIVAL OF THE EPIPHANY. 

converted to thee, the strength of the gentiles shall come to 
thee. The multitude of camels shall cover thee, the drome- 
daries of Madian and Epha: all they from Saba shall come, 
bringing gold and frankincense, and shewing forth praise to 
the Lord. 

EXPLANATION. The Prophet Isaias in this epistle predicts 
that the light of the Lord, which is Christ, will rise over Jerusa- 
lem, the prototype of the Church, and that the gentiles who knew 
nothing of the true God, would come to walk in that light which 
Christ, by His doctrine and holy life, would cause to shine, and 
that numberless nations, from all parts of the world, would as- 
semble as her children to adore the one true God. The fulfilment 
of this prophecy commenced with the adoration of the magi, who 
are to be regarded as the first Christian converts from the genti- 
les; the Church, therefore, very properly celebrates this day 
with great solemnity. We ought also to share in the joy of the 
Church, because our ancestors were gentiles, and like the three 
wise men were called to the true faith. Let us exclaim with 
Isaias: Give praise, ye heavens, and rejoice, 
earth: ye mountains give praise, with jubilation: be- 
cause the Lord hath comforted his people, and will 
have mercy on his poor ones. (lsai. xlix. 13.) 

GOSPEL. (Matt. ii. 1 — 12.) When Jesus therefore was 
born in Bethlehem of Juda, in the days of King Herod , be- 
hold, there came wise men from the East to Jerusalem, 
saying: Where is he that is born King of the Jews? For we 
have seen his star in the East, and have come to adore him. 
And King Herod hearing this, was troubled, and all Jerusa- 
lem with him. And assembling together all the chief priests 
and the scribes of the people, he inquired of them where 
Christ should be born. But they said to him: In Bethlehem 
of Juda. For so it is written by the prophet: And thou 
Bethlehem the Land of Jnda art not the least among 
the princes of Juda; for out of thee shall come 
forth the captain that shall rule my people Israel. 
Then Herod privately calling the wise men, learned diligently 
of them the time of the star which appeared to them: and 
sending them into Bethlehem, said: Go and diligently inquire 
after the child ; and when you .have found him , bring me 
word again, that I also may come and adore him. Who hav- 



INSTRUCTION FOR THE FESTIVAL OF THE EPIPHA NY. 7 \ 




ing heard the king, went their way; and behold , the star 
which they had seen in the East, went before them, until it 
came and stood over where the child was. And seeing the 
star, they rejoiced with exceeding great joy. And entering 
into the house, they saw the child with Mary his mother, 
and falling down they adored him : and opening their trea- 
sures, they offered him gifts: gold, frankincense, and myrrh. 
And having received an answer in sleep that they should 
not return to Herod, they went back another way into their 
own country. 



72 



INSTRUCTION FOR THE FESTIVAL OF THE EPIPHANY. 



What caused the three kings to undertake so severe a journey? 

A star which God permitted to appear in their land, at the 
sight of which they were inwardly enlightened, so that they at 
once recognized its signification. Let us" learn from these kings 
who so readily responded to the inspiration of God, by immedia- 
tely undertaking so difficult a journey, also to respond at once to 
the inspirations of God, and seek the Saviour without delay ; and 
from their zeal, and the fearlessness with which they asked of 
Herod where the Messiah would be found, we should learn to 
seek and practise, without fear of men, whatever is necessary for 
our salvation. 

Why did Herod fear, and all Jerusalem with Mm? 

Because Herod, a proud, imperious, cruel, and therefore su- 
spicious king, was afraid, when he heard of a new-born king, that 
he would be driven from the throne, and brought to punishment 
for his vices. A bad conscience is always ill at ease, and never at 
rest. There is no peace for the wicked, saith the Lord 
God. {Isai. lvii. 21.) Jerusalem, that is, the inhabitants of Jeru- 
salem, feared because many of them were attached to Herod, and 
others, especially the chief priests and the scribes, because they 
feared they would be punished for their secret crimes, when the 
Messiah would come, of whom they knew that He would judge 
the poor with justice, and with the breath of his 
mouth (would) slay the wicked. (Isai. xi. 4.) 

Why did Herod call together the chief priests and the scribes? 

Partly to find from them where the Messiah was to be born, 
partly and principally because God so directed it, that Herod and 
the chief priests, knowing the time and place of the Messiah's 
birth, would have no excuse for their infidelity. In the same way 
God often gives us the plainest understanding of the most whole- 
some truths, which we follow as little as the Jews who had suffi- 
cient knowledge of the Messiah, indeed, even showed the way to 
the three kings, but made no use of it for themselves, and were 
therefore cast away. 

Why did Herod say, he wished to adore the child? 

This he did out of wicked hypocrisy and cunning. He had no 
other intention than that of putting Jesus to death, and therefore 
affected piety to find out exactly the time and place of His birth. 
Thus do those soul- murderers who desire the fall of an innocent 
person; they dare not show themselves as wolves, that is, they 
dare not, at once, let their evil intentions be suspected, and 
so they put on sheep's clothing, feign piety and devotion, until 
they creep into the heart from which, by flattery, and irony about 
religion and virtue, and by presents, they have expelled the sense 
of shame, and the fear of God, and then they murder the soul. 



INSTRUCTION FOR THE FESTIVAL OF THE EPIPHANY. <"3 

Why did the kings adore Christ kneeling? 
Because by the light received from God, they saw God Him- 
self in the little child in the stable at Bethlehem, although they 
saw nothing glorious, nothing but poverty surrounding the child 
Jesus and His virgin mother. How do these gentile kings shame 
those lukewarm Catholics, who conduct themselves with such 
irreverence towards their God, present in the Blessed Sacrament, 
not even bending their knees before Him ! 

Why did the kings offer gold, frankincense, and myrrh? 

Because it ^ T as the ancient Eastern custom, never to appear 
without presents before a prince or king, the three kings, as the 
holy fathers universally teach, enlightened by the Holy Ghost, 
desired by their presents to honor Christ as God, king, and as 
man. Of this the venerable Beda writes: "The first of the kings, 
named Melchior. offered gold to Christ the Lord and king ; the 
second, named Kaspar, frankincense to the divinity of Christ; 
and the third, Balthasar, myrrh, by which was expressed that 
Christ, the Son of man, must die." 

How can we bring similar offerings to Christ? 
We offer gold to Him, when we love Him from our whole 
heart, and out of love for Him, present Him our will, which is 
our most precious treasure, by perfect obedience and continual 
selfdenial, at the same time assisting the poor with alms in His 
name. Frankincense we burn for Him, when we devoutly 
and ardently pray to Him, especially when we meditate upon His 
omnipotence, love, goodness, justice, and mercy. We offer Him 
myrrh, when we avoid carnal desires, mortify our evil inclina- 
tions and passions, even though it be as bitter as the fruit of 
myrrh to do so, and strive for purity of body and soul. 

Why did the kings return by another way to their own country? 

This they did by command of God, who revealed to them in 
<i dream the evil intentions of Herod, and thus they did not act 
as this malicious man desired. From this we should learn to obey 
God rather than man, that we must be obedient to His directions, 
even if we do not understand them ; so the three kings obeyed, 
although they could not see, as they had just adored His only 
begotten Son as almighty God and king, how God could command 
them to fly from Herod; and we, after we are once converted, 
must take a very different way from that we walked before. "Our 
fatherland is paradise, heaven," writes St. Gregory. " We have 
departed from it by pride, disobedience, abuse of visible things, 
therefore it is needed that we return to it by obedience, contempt 
of the world, by taming the desires of the flesh. We return to 
our own country by another road. By forbidden joys have we 
left the joys of paradise, by the pains of penance we return to it." 



74 



INSTRUCTION FOR THE FIRST SUNDAY AFTER EPIPHANY. 



ASPIRATION. Give me, divine Saviour, the faith of 
those Eastern kings. Enlighten my understanding with the 
light which enlightened theirs, and move my heart, so that 
I may in future follow this light, and sincerely seek Thee 
who hast first sought me. Grant, also, that I may really 
find Thee, with the wise men may adore Thee in spirit and 
in truth, and bring to Thee the gold of love, the frankin- 
cense of prayer, and the myrrh of penance and mortification, 
that, having here offered Thee the^ sacrifice ,of my faith, I 
may adore Thee in glory. Amen. 




INSTRUCTION FOR THE FIRST SUNDAY 

AFTER EPIPHANY. 



N the Introit of this Mass the Church ex- 
horts us in these words to a joyous adoration 
of Christ: I saw on an elevated throne 
a man sitting, whom a multitude of 
angels adored, singing together: Be- 
hold Him, the name of whose glory 
is eternal {Dan. 7.) Sing joyfully to 
God, all the earth; serve ye the Lord with gladness. 
(Ps. xcix. 2.) Glory be to te Father, &c. Thus in the Mass all 
seeks to fill us with joyful obedience to God and His holy com- 
mandments. 

PRAYER OF THE CHURCH. Lord, let the desires 
of Thy suppliant people be pleasing to Thee , and by Thy 
heavenly goodness effect that they may plainly see what 
they should do, and have strength to perform that which 
they see. Through our Lord Jesus Christ, &c. 

EPISTLE. (Romans xii. 1 — 5.) Brethren: I beseech you, 
therefore, by the mercy of God, that you present your bodies 
a living sacrifice, holy, pleasing unto God, your reasonable 
service. And be not conformed to this world, but be reform- 
ed in the newness of your mind , ! that you may prove what 
is the good, and the acceptable, and perfect will of God. For 
I say, by the grace that is given me, to all that are among 
you , not to be more wise than it behooveth to be wise , but 
to be wise unto sobriety, and according as God hath divided 



INSTRUCTION FOR THE FIRST SUNDAY AFTFR EIPHANY. 75 

to every one the measure of faith. For as in one body we 
have many members, but all the members have not the 
same office, so we, being many, are one body in Christ, and 
every one members of one another. 

EXPLANATION. The apostle entreats, even conjures us by 
all the mercies which God has shown us, to bring Him a liv- 
ing sacrifice, that is, one dead to the carnal desires, but alive 
to all virtue ; a h o 1 y , that is, pure, immaculate ; Godpleasing, 
that is, a sacrifice intended for His glory only; not a dead sa- 
crifice as the Jews offered by killing animals, nor, as the gen- 
tiles by polluting their bodies, an unholy one. This living, holy, God 
pleasing sacrifice, we should offer in our body; but this does not 
exclude the sacrifice of our spirit, because all our actions, the 
corporal as well as spiritual, should be directed to God, the end 
for which we were created. We should in body as well as in spi- 
rit, offer God a living, holy sacrifice, which we do, when all our 
works are performed solely in His honor, and so are sanctified; 
when we mortify our carnal desires, for example: our eating and 
drinking, and all impure desires; subdue our five senses: the 
sense of sight, of hearing, of speaking, &c; if we overcome the spirit 
of pride, anger, impatience, and not suffer ourselves to be dis- 
tracted during prayer, Church service, and have before God, 
as had David, a contrite heart, which is the most pleasing sa- 
crifice in His eyes, and which He never despises. In this way 
we render a reasonable service, and are, as St. Peter says (i. Peter 
2. 9.), a kingly priesthood, because we govern like kings 
over our evil inclinations, and offer with body and soul a con- 
tinual sacrifice to God. The apostle further exhorts us not to 
become like the world, that is, that we do not follow the cor- 
rupt manners and principles of the evil children of the world; 
not to desire those things at which the world aims: not to love 
that which the world loves; not to act as the world acts; but 
rather constantly seek to change our entire disposition, and make 
it anew by combatting our corrupted, evil inclinations, and re- 
placing them with the opposite ones. We must cease to be the 
old worldly man, and become a new heavenly man, whose life 
is in heaven; and to be such, we must carefully seek to know 
in all things what is pleasing to God, and therefore perfect and 
good. This is the necessary science to which St. Paul alludes, 
when he says, We should not wish to know more than is pro- 
per. All the arts and sciences will not help us to gain heaven, 
if we do not strive to learn thoroughly what faith teaches, and 
to know what God demands ; and having even progressed far in 
this God pleasing science, we should not boldly think more of 
ourselves than is right, and not violate charity by contempt of 
others less instructed ; for God gives to every one, in some mea- 
sure, the gift of faith. This gift of faith we should use in order 



76 INSTRUCTION FOR THE FIRST SUNDAY AFTER EPIPHANY. 

to more and more glorify the body of Christ, His Church, whose 
members we are, and to increase the number of her members. 

ASPIRATION. Grant, Jesus, that by mortification, 
humility, and contrition, I may offer my body and my soul 
as a living, holy, and pleasing sacrifice to Thee, and that I 
may never defile them by impurities. 




GOSPEL. (Luke ii. 42 — 52.) And when he was twelve 
years old, they went up to Jerusalem according to the cu- 
stom of the feast; and having fulfilled the days when they 
returned, the child Jesus remained in Jerusalem, and his 
parents knew it not. And thinking he was in the company, 



INSTRUCTION FOE THE FIRST SUNDAY" AFTER EPIPHANY. 77 

they came a clay's journey, and sought him among their 
kinsfolks and acquaintance. And not finding him, they re- 
turned into Jerusalem, seeking him. And it came to pass, 
that after three clays they found him in the temple sitt- 
ing in the midst of the doctors, hearing them, and asking 
them questions. And all that heard him, were astonished 
at his wisdom and his answers. And seeing him, they won- 
dered. And his mother said to him: Son, why hast thou 
done so to us? Behold, thy father and I have sought thee 
sorrowing. And he said to them: How is it that you sought 
me? Did you not know that I must be about my father's 
business? And they understood not the word that he spoke 
unto them. And he went clown with them, and came to Na- 
zareth, and was subject to them. And his mother kept all 
these words in her heart. And Jesus advanced in wisdom, 
and age, and grace with God and man. 

Why did our Saviour go icith His parents to Jerusalem to the 

temple ? 

Because God Himself by Moses (Deut. xvi. 16.) commanded 
that all the male Israelites should appear, three times a year on 
certain festivals, and offer sacrifice before Him in the temple ; Je- 
sus fulfilled this commandment to set us an example that we, 
according to the will of the holy Catholic Church, should willingly 
and devoutly be present at the services of the Church on Sundays 
and holidays of obligation, and not be kept away by bad weather, 
bad roads, or by other trivial excuses, when Jesus did not shun a 
three day's journey to the temple. 

Why does the gospel say "as usual"? 
That we may understand that, like Mary and Joseph, we 
should keep the ecclesiastical festivals and usages exactly, and 
how proper it is that true Catholics should live by them. As Mary 
and Joseph took the child Jesus with them, parents should learn 
to require of their children, at an early age, to take part in 
prayer, attend school and Church, and see that they conduct 
themselves quietly and reverently while there. 

Why did the child Jesus remain in Jerusalem? 
Because of His love of prayer and communion with His Hea- 
venly Father, and to show even then some rays of His divinity, 
by which to let it be known that He had come for the glory of 
His Father, and to procure our salvation. This should be our 
chief object, also. 



78 INSTRUCTION FOR THE FIRST SUNDAY AFTER EPIPHANY. 

Why did Mary and Joseph so diligently search for Jesus? 

Because they were fearful that they would lose Jesus, whom 
they loved so unspeakably. We should learn from this, how care- 
ful we should be, not to lose Jesus by sin, or having lost Him, 
how anxiously we should seek by penance to find Him again. By 
the search and inquiries of the parents of Jesus, those parents are 
taught and made ashamed who care less for the education of their 
children than for their temporal advantages, and pay no attention 
whether they are in good or in bad company, whether they are 
learning things that are useful or not, indeed, for the sake of some 
temporal advantage, for example, or for support, even permit 
their children sinful intimacy with evil minded persons. From 
these parents God, one day, with sternest justice, will demand 
the souls of their children. 

Why was oar Saviour found in the temple with the doctors, 
listening to them, and asking them questions? 

That we might be shown that we ought to seek the knowledge 
necessary for our salvation, and so attend carefully to the sermons 
and instructions on Christian doctrine ; we should by no means 
be ashamed to ask questions of our pastors, when we are in 
doubt, and should listen to their answers. Was Christ, theEternal 
Wisdom, ashamed to ask questions and to answer? Why should 
we ignorant people hesitate to do it? It is much to be regretted that 
persons who have many important things concerning their spiri- 
tual welfare on their minds, from pride and false shame, would 
rather go to perdition than ask advice, solely for fear of showing 
their ignorance. 

Why did Mary say: Son, why hast thou done so to us? 
Those words were forced from her by pain at the absence of 
her Son, whom she loved above all things, and not by indignation, 
for He was blameless. But Mary's conduct should teach parents 
to remember their duty to care for their children, and punish 
them when they do wrong. 

MORAL INSTRUCTION ON THE VIRTUE OF OBEDIENCE. 
He was subject to them. {iMke ii. 51.) 

FRom this all Christians should learn to be obedient to the 
commandments of God, of the Church, and of their parents. 
God with obedience or disobedience to His commandments, has 
united life or death, blessing or curses, and shows in the Bible 
(i. Kings xv. 22.), that obedience pleases Him more than sacrifices 
or the fat of rams ; that He despises disobedience as He does 
witchcraft and idolatry. We must be obedient to the Church, be- 
cause Christ Himself with His holy Spirit lives in her, and go- 
verns her, and has said: Who hears not the Church, let 



INSTRUCTION FOR THE FIRST SUNDAY AFTER EPIPHANY 



79 



him be to thee a heathen and a publican, therefore, 
shut out from eternal life. We must be obedient to our parents, 
because they stand to us in place of God, and we owe to them, 
under Him, our life and many benefits. Those children have rea- 
son to be afraid who do not assist their parents, when they are 
old, poor, and helpless, are even ashamed of them, since even 
Christ Jesus, the God-Man, was obedient and subject in all things 
to His poor mother, and to an humble mechanic who was only 
His fosterfather. Cursed be he who honoureth not his 
father and mother {Dent, xxvii. 16.); how much more cursed 
those who despise, deride, and abandon their parents? Their eyes 
will one day be picked out by ravens (Prov. xxx. 17.). And if God 
commanded obstinate and disobedient children to be stoned (Beat. 
xxi. 20.), what do those not deserve who even strike their pa- 
rents, or otherwise lay hands upon them ? 

How did Jesus increase in age, wisdom, and grace? 
As He increased in age, He showed new effects of the wisdom 
and grace with which He was filled, and so teaches us to advance 
farther and farther in the path of virtue, for each age has its pe- 
culiar virtues and duties , which we should strive to fulfil , that 
we may attain to the perfection of the next. 

ASPIRATION. Most amiable Jesus! who in the twelfth 
year of Thy age, didst permit Thyself to be found in the 
temple by Thy parents, and, as an example for us, wast 
humbly obedient to them, grant that we may diligently 
serve the important affair of our salvation, willingly carry 
the yoke of Thy law from our youth, and be always obedient 
to the laws of Thy Church, to our parents, and superiors. 
Prevent uneducated youth from growing up recklessly and 
impertinently to a scandalous life. Give parents wisdom and 
grace to educate their children according to Thy will in all 
virtue. Grant to us all, that we may never lose Thee by sin, 
or if we have lost Thee, to anxiously seek Thee, happily find 
Thee, and with Thy grace more and more increase in wisdom 
and in virtue. Amen. 

TRUE PIETY. 
They found Him in the temple. (Luke\\. 6.4.) 

many people deceive themselves in regard to true 
▼ piety, because their imagination represents it to them, ac- 
cording to the effect produced by their passions or disposition of 
mind. He who fasts willingly, believes, if he only fasts often, that 
he is pious, though in his heart he nourishes a secret hatred, and 



80 INSTRUCTION FOR THE FIRST SUNDAY AFTER EPIPHANY. 

while lie fears to wet the tip of his tongue with wine, even with 
water, lest he should not live temperately enough, yet finds plea- 
sure in detraction and slander, that unquenchable thirst for the 
blood of his neighbor. Another, because he is accustomed daily 
to recite a long string of prayers, esteems himself pious, though he 
overflows afterwards with haughty, bitter, offensive language, 
hurting people at home and abroad. One keeps his purse open for 
the poor, but keeps his heart ever closed to the love of his enemy, 
whom he will not forgive; another forgives his enemy with all 
his heart, but will not pay his creditors, until forced by law to do 
so. All these think themselves pious, and are perhaps so regard- 
ed by the world, but in truth they are anything rather than 
pious. Then, in what does true piety consist? It consists in the 
perfect love of God, or to speak more accurately, it is the perfect 
love of God itself. This love is called the beautiful love, because 
it is the adornment of the soul, and attracts to itself with compla- 
cency the eyes of the Divine Majesty. When it strengthens us to 
do good, it is called the strong love ; when it causes us to do that 
good quickly, carefully, and repeatedly, it is called piety. The 
ostrich has wings, it is true, but never uses them for flying; the 
chickens fly heavily and not high; but the eagles, the doves, and 
the swallows, fly high and swiftly, and do not easily tire. The sin- 
ners are but earth people, they creep upon the ground; the just, 
who are still imperfect, rise, it is true, towards heaven, but sel- 
dom, and then but slowly and heavily. But some there are, true, 
pious souls, who like the doves and the eagles soar high on 
strong, swift wings to God. In a word, piety is nothing else than 
a certain active, swift energy of the spirit, with which the strong- 
love in us, or we with it, perform, as far as it is possible to us, all 
good. As the strong love urges us to keep God's commandments, 
the perfect love, that is, piety, urges us to keep them carefully 
and with all possible zeal. No one is just or pious who does not 
keep all, without exception, of God's commandments; for to be 
just we must possess the strong love, and to be pious we must 
possess besides an active, lively attention to all the good that can 
possibly be done by us. Thus St. Francis de Sales writes in his 
Philothea, from which it is seen that true piety consists not in 
special devotions, or the practice of special good works, but in 
the zealous, earnest, continuous obedience to the commandments, 
and performance of duty for the love of God. 



81 




INSTRUCTION FOR THE SECOND SUNDAY 

AFTER EPIPHANY. 



N the Introit of this clay's Mass the Church 
calls upon all creatures to thank God for the 
Incarnation of His only begotten Son. Let 
all the earth adore Thee, and sing to 
Thee; let it sing a psalm to Thy name. 
{Ps. lxv. 4.) Shout with joy all the earth, 
sing ye a psalm to His name, give 
to His praise. [Ps. lxv. 1.) Glory be to the Father, &c. 

PRAYER OF THE CHURCH. Almighty and eternal 
God! Heaven and earth stand under Thy great direction. 
Bless our days with Thy peace ! Behold Thy people bowed to 
the dust, awaiting the merciful grant of this petition, 
through Jesus Christ our Lord, &c. 

EPISTLE. {Romans xii. 6 — 16.) Brethren: We have 
different gifts, according to the grace that is given us : either 
prophecy, to be used according to the rule of faith, or mini- 
stry in ministering, or he that teacheth in doctrine, he that 
exhorteth in exhorting, he that giveth with simplicity, he 
that ruleth with carefulness, he that sheweth mercy with 
cheerfulness. Let love be without dissimulation. Hating that 
which is evil, cleaving to that which is good. Loving one 
another with the charity of brotherhood, with honour pre- 
venting one another. In carefulness not slothful. In spirit 
fervent. Serving the Lord. Rejoicing in hope. Patient in tri- 
bulation. Instant in prayer. Communicating to the necessi- 
ties of the saints. Pursuing hospitality. Bless them that 
persecute you: bless and curse not. Rejoice with them that 
rejoice, weep with them that weep. Being of one mind, one 
towards another. Not minding high things, but consenting 
to the humble. Be not wise in your own conceits. 

EXPLANATION. St. Paul here exhorts every Christian to 
make good use of God's gifts ; if one receives an office, he must 
see well to it, that he fills it in such a manner that he can, one 
day, stand before God. He especially exhorts to brotherly love 
which we should practise by charitable works, such as, t receiv- 
ing strangers hospitably, giving alms to those who are in need, 
and to those who by misfortune or injustice have lost their pro- 



6 



§2 INSTRUCTION FOR THE SECOND SUNDAY AFTER EPIPHANY. 

perty; he commands us, at the same time, to joy in the welfare 
of our neighbor, and to take his misfortunes to heart, as we re- 
joice at our own good fortune, or are grieved at our misfortune. 

How is brotherly love best preserved? 
Brotherly love, by which we love our neighbor as our own 
brother, is especially preserved by the virtue of humility, by 
which we esteem our neighbor above ourselves, consider his good 
qualities only, bear his defects patiently, and always meet him in 
a friendly, respectful, and indulgent manner. This humility thus 
causes us to live always in peace with our fellowmen, while among 
the proud, where each wants to be higher than the rest, there is 
continual strife and dissatisfaction. (Prov. xiii. 10.) 

MORAL INSTRUCTION FOR SUPERIORS. 

THose have to expect a severe sentence from God, who merely 
for temporal gain, seek profitable offices, and thrust them- 
selves into them, whether fit for them or not; and when capable 
care very little whether or not they fulfil the duties required by 
their office, even perhaps making the fulfilment of them depend 
upon bribes. Of such God makes terrible complaint: Thy prin- 
ces (judges) are faithless, companions of thieves: 
they all love bribes, they run after rewards; they 
judge not for the fatherless; and the widow's cause 
comes not into them. [Isai. i. 23.) But horribly and speedily 
will God appear to you; for a most severe judgment shall 
be for them that bear rule. (Wisd. vi. 6.) 

ASPIRATION. Grant us, Lord, Thy grace, that, ac- 
cording to Thy will, we may follow the instructions of 
St. Paul in regard to humility and love, have compassion 
upon all suffering from need, esteem ourselves as nothing, 
and descend to the lowest, that we may, one day, be elevated 
with them in heaven. 

GOSPEL. {John ii. 1 — 11.) And the third day there 
was a marriage in Cana of Galilee; and the mother of Jesus 
was there. And Jesus also was invited with his disciples, to 
the marriage. And the wine failing, the mother of Jesus 
saith to him: They have no wine. And Jesus saith to her: 
Woman, what is it to me and to thee ? My hour is not yet 
come. His mother saith to the waiters: Whatsoever he shall 
say to you, do ye. Now there were set there six waterpots of 
stone, according to the manner of the purifying of the Jews, 



INSTRUCTION FOR THE SECOND SUNDAY AFTER EPIPHANY. §3 




containing two or three measures apiece, Jesus said to 
them: Fill the waterpots with water. And they filled them 
up to the brim. And Jesus saith: Draw out now, arid carry 
to the chief steward of the feast. And they carried it. And 
when the chief steward had tasted the water made wine, 
and knew not whence it was, but the waiters knew who 
had drawn the water, the chief steward calleth the bride- 
groom, and saith to him: Every man at first setteth forth 
good wine, and when men have well drunk, then that which 
is worse. But thou hast kept the good wine until now. This 



6* 



84 INSTRUCTION FOR THE SECOND SUNDAY AFTER EPIPHANY. 

beginning of miracles did Jesus in Cana of Galilee: and he 
manifested his glory, and his disciples believed in him. 

Why did Christ go with His mother to this marriage? 

That He might honor this humble and God fearing couple 
who, with faithful hearts had invited Him and His mother to 
their wedding; that He might give us, by deigning to be pre- 
sent at the marriage of these poor people, an example of humi- 
lity; that by changing the water into wine, He might come to 
their assistance in their poverty, and save their good name ; to 
reveal His dignity as the Messiah to His disciples by this mi- 
racle; and to sanctify by His presence the marriages that are 
formed with proper modesty. 

Alas! how few r marriages of our time could Jesus honor 
with His presence, because He is invited neither by fervent 
prayer, nor by the chaste life of the couple: He is excluded, 
rather, by the frequent immorality of the married couple and 
their guests. 

Why was Mary interested in this newly married couple? 
Because she is merciful and the Mother of Mercy, and wil- 
lingly assists all the poor or afflicted, who fear God. From this 
incident St. Bonaventura judges of the many graces which we 
can hope for through Mary (that is, through her intercession. 
Tr.), now that she reigns in heaven; "for", he says, "if Mary 
while yet on earth, was so compassionate, how much more so 
is she now reigning in heaven!" and he gives the reason when 
adding: "Mary now r that she sees the face of God, know^s our 
necessities far better than when she w r as on earth, and that in 
proportion to the increase of her compassion, has increased her 
power to aid us." Ah! why do w r e not take refuge in all our 
necessities with this most merciful mother, who, unasked, is so 
anxious for the wretched? 

Why did Christ say to Mary: Woman, what is it to me and 

to thee? 

This seemingly harsh reply of Christ was no reproach, for 
Mary had made her request only in love and mercy, and Christ 
praises even those happy ones wdio are merciful, but He wished 
to show r that in the performance of divine work, only the di- 
vine will should have force. He thus meant to say: "In this 
thou, mother, art not my mother, because I received from thee 
my humanity, not my divinity, which alone performs miracles, 
and this only by the will of my Heavenly Father. In accordance 
with this will, I will do that which thou dost ask, when the 
hour designed by God shall come." Though the hour had not 
come, He yet granted His mother's wish, wiio knew r that her 
divine Son refused none of her requests, and so she said to the 



INSTRUCTION ON THE HOLY SACRAMENT OF MATRIMONY. 



85 



servants : Whatsoever He shall say to you, do ye. Behold the 
great power of Mary's intercession ! Neglect not therefore to take 
refuge with this most powerful mother ! 

What are ice taught by the words : My hour has not yet come? 

These words teach us, that we should in all things await God's 
appointed time, and in things belonging to God and His honor, 
should act only by divine direction, without any human motives. 

What does the lack of icine signify? 
In the spiritual sense the lack of wine may be understood to 
signify the lack of love between married people, which happens 
mostly in the case of those who enter this state with impure 
motives, for the sake of riches, beauty of person, so, or who have 
before marriage kept up sinful intercourse. For these it only 
remains to ask God for forgiveness of their sins, to bear the hard- 
ships of married life in the spirit of penance, and to change the 
wrong motives they had before marriage, so will God supply the 
lack of wine, that is, the lack of true love, and change the waters 
of misery into the wine of patient affection. 

Why did Christ command them to take the wine to the steicard? 
That the steward, whose office required him to be attentive to 
the conduct of the guests, and to know the quality of the wine, 
should give his judgment in regard to the excellence of this, and 
be able to testify to the miracle before all the guests. 

ASPIKATIOK my most merciful Jesus! I would ra- 
ther drink in this world the sour wine of misery than the 
sweet wine of pleasure, that in heaven I may taste the per- 
fect wine of eternal joy. 

INSTKUCTION ON THE HOLT SACRAMENT 
OF MATBD10NY. 

^_ ^ What is Matrimony? 

V I Atrimony is the perfect, unlimited union and connection of 
Xy-L two free persons of different sex {Cor. vii. 3. 4), that the 
association between man and woman may be advanced by the hope 
of mutual assistance, that supported each by the other, they may 
more easily bear the burdens of life, and the weakness of age; 
and by the procreation of children they may leave not heirs to 
temporal estates, but rather to raise preservers of the true faith 
and religion (Tob.xi. 16, 17, 22.); that it may be a means of pre- 
venting sins of the flesh. {Cor. i. 72., Cat. rom. de matr. 313, 14.) 

Who instituted Matrimony? 
God Himself, the Creator of all things, instituted it, and ordered 
the manner in which it should be kept (Gen.i. 26, 27., and ii. 18. 
21—24). He Himself brought to man the helpmate, whom he had 



86 



INSTRUCTION ON THE HOLY SACRAMENT OF MATRIMONY. 



formed from his side, that she who came from his heart, might 
never depart from his heart, hut cling to him in the indissoluble 
bond of love. To this original divine institution Christ refers (Matt. 
xix. 4—6.), and the Church declares the bond of marriage per- 
petual and indissoluble. 

Is Matrimony a Sacrament? 
Yes; according to the testimony of the fathers, the Church has 
held it such from the times of the apostles, which she could not 
do, had Christ not raised it to the dignity of a Sacrament. St. Paul 
even calls it a great Sacrament, because it is s} 7 mbolical of the 
perpetual union of Christ with His Church; and the Council of 
Trent declares: "If any one says, that Matrimony is not really and 
truly one of the seven Sacraments of the Church instituted by 
Christ, but an invention of men, that imparts no grace, let him be 
anathema." (Cone. Trid. Sess. 24. c. 1.) 

What graces does this Sacrament impart? 

The grace of preserving matrimonial fidelity inviolate; the 
grace of educating children as Christians; of patiently enduring 
the unavoidable difficulties of married life, and of living peaceably 
with each other. For all this married people greatly need the 
grace of God, and without it they can scarcely fulfil their duties 
at all, to the great detriment of their own and their children's 
salvation. 

What is the external sign of grace in the Sacrament of Matrimony? 

The union of two single persons in Matrimony which, accord- 
ing to the regulations of the Council of Trent ( Cone. Trid. Sess. 24. 
c. 1.), must not be formed privately, but publicly in the face of 
the Church, that is, before the pastor, or, with his permission, 
by another priest, in the presence of two witnesses. 

What preparations are to be made to receive the grace of this 

Sacrament? 

The first and best preparation is a pure and pious life, joined 
to the invocation of the Holy Ghost that we may know, whether 
or not we are called to this state of life. Next, the parents and 
the father-confessor should be asked for advice, and that the 
choice is not made because of wealth, beauty, or station, but be- 
cause of true Christian sentiment and education. The third and 
nearest preparation is, to purify the conscience, if it has not 
already been done, by a good general confession, and the reception 
of the most holy Sacrament of the Altar. Before their marriage 
the young couple should ask their parents' blessing, should hear 
the marriage Mass with the greatest devotion, with the intention 
of obtaining God's grace to begin their new state of life well, and 
finally, they should commend themselves with confidence to the 
protection of the Blessed Virgin Mary and her spouse St. Joseph. 



INSTRUCTION ON THE HOLY SACRAMENT OF MATRIMONY. 



87 



Why are there so many unhappy marriayes? 
Because so many people prepare the way to marriage by sins 
and vices, continue to sin without interruption, and without true 
amendment until marriage; therefore always confess unworthily, 
even perhaps before the very wedding. Besides this, many enter 
the married life only on account of carnal intentions, or other 
earthly motives : often they do not in the least think to ask God 
for His grace; on their marriage day without any proper prepa- 
ration for such an important, sacred act, they go to Church even 
in immorality, and afterwards celebrate their wedding with but 
little modesty. Is it any wonder, that such married people receive 
no blessing, no grace, when they render themselves so unworthy, 
so unfit for it ? 

Why did God institute married life? 
That children might be brought up honestly and as Christians, 
and that they should be especially educated m matters of faith ; 
that married people should sustain each the other in the diffi- 
culties of life, and mutually exhort themselves to a pious life; 
that the sin of impurity might be avoided. For they who in 
such manner receive matrimony as to shut out God from 
themselves, and from their mind, and to give themselves 
to their lust, as the horse and mule which have not un- 
derstanding, over them the devil hath power. {Tob.m. 17.) 

With was intentions should the married state be entered? 

With such intentions as had the young Tobias and his bride 
Sara, who before the marriage ceremony, both ardently prayed 
God for His grace, and took their wedding breakfast in the fear 
of the Lord (Tod. xiv. 15.). Hence God was with them with His 
blessing until death. If all young couples would so enter the mar- 
riage state, it would certainly be holy, God pleasing, and blessed 
for them, and the words of St. Paul, spoken to wives', would come 
true for them: Yet she shall be saved by bearing children, 
if she continue in faith, and love, and sanctification 
with sobriety, (i. Tim. ii. 15.) 

Why are those enyayed to be married, published three times 

in Church? 

That those things such as affinity, clandestine marriages, or 
public dishonesty which are impediments to the marriage of the 
persons, and would render it invalid, may be known in time. 
Therefore any one who is aware of such impediments, is bound 
to make them known to the pastor. 

Why is the marriage performed in the presence of a priest ? 

Because the Catholic Church expressly declares, that those 
marriages which are not performed in presence of a priest , or. 
with his permission, by another priest, and without witnesses, 
are null and void (Sess. xxiv. c. 1.); and because the blessing of 



88 INSTRUCTION ON THE HOLY SACRAMENT OF MATRIMONY. 

the priest, which he imparts in the name of the Church, gives 
the couple, if they are in a state of grace, strength, power and 
grace to be faithful to each other, to endure all trials patiently, 
and be safe from all the influences of the evil enemy. 

Why do they join hands before the priest and two witnesses? 

By this they bind themselves before God and His Church to 
remain true to each other, and to be ready to assist each other 
in ail adversities, for which reason the priest winds the stole 
around their hands*), the bridegroom puts a ring on the bride's 
finger which exhorts her to inviolate fidelity, for which purpose 
the priest signs and seals this holy union with the unbloody Sa- 
crifice of the New Law. 

Can the bond of marriage be dissolved in the Catholic Church? 
A valid marriage, contracted with the free consent of each of 
the parties, can according to the plain doctrine of the holy Scrip- 
tures, the constant teaching and practice of the Church, be dis- 
solved only by the death of one of the parties. If the pope or a 
bishop, for important reasons, gives a divorce, this is only from 
bed and board, and neither can marry again while the other 
lives, without committing a grievous sin. (Such a second marriage 
would not be valid at all. Trans.) How pure and holy do the 
doctrine and practice of the Catholic Church show themselves to 
be in this, the most important and the most sacred of all human 
relations, preserving its inviolability and sanctity; while, on the 
contrary, by means of the w r anton doctrine of the heretics, which 
for trivial reasons entirely dissolves the marriage contract, this 
sacred union is made the deepest ignominy of mankind, and the 
playball of human passions and caprice ! 

What is thought of mixed marriages, or marriages between 
Catholics and Protestants? 

The Catholic Church has always condemned such marriages, 
because of the great dangers for the Catholic party and for the 
children, which unavoidably spring from them. Such marriages 
promote religious indifference, by which the spiritual life of the 
soul is destroyed ; they put an end to domestic peace, cause mutual 
aversion, quarrels, and confusion; they give scandal to the ser- 
vants; they interfere with the education of the children, even 
render it purely impossible, and they frequently lead to apostacy 
and despair. But the Catholic Church especially condemns those 
mixed marriages, in which either all or a number of the children 
are brought up in heresy, and she can never look upon those as 
her children and give them her blessing, who do not fear to with- 
draw themselves and their own children from the only saving 
faith, and expose them to the danger of eternal ruin. Therefore, 

*) This ceremony of the stole is not mentioned in the Ritual, and is 
simply a custom of some parts of Europe. Trans. 



INSTRUCTION ON THE HOLY SACEAMENT OF MATRIMONY. §9 

those Catholics who enter the matrimonial union with heretics, 
and permit their children to he brought up in heresy, although 
the marriage, if lawfully contracted, is valid, commit a mortal 
sin, and if, at the same time, they receive the holy Sacraments of 
Penance and of the Altar, commit also a terrible sacrilege. 

What should the newly married couple do immediately after the 
ceremony is performed? 

They should kneel down and thank God for the graces received 
in this holy Sacrament, in these words : "Ratify, we beseech 
Thee, Lord, that which by Thy grace Thou hast 
wrought in us, that we may keep that which in Thy pre- 
sence we have promised unto the day of our Lord Jesus 
Christ." And that they may keep it, they should remember the 
duties placed before them by the priest in their marriage bless- 
ing, and the exhortations given by him, which are taken from 
the epistle of St. Paul to the Ephesians {Eph. v. 29. 3D, wherein 
he instructs married people how they should comport themselves 
to each other, and recalls to them as an example the union of 
Christ with His Church, and His love for her. To the husbands 
he says, that they should love their wives as Christ loved His 
Church, for which He even gave Himself up to death, from which 
is seen, that men should assist their wives even unto death, in all 
need, and not treat them as servants. To the wives St. Paul says, 
that they as the weaker should be in all reasonable things obe- 
dient to their husbands as the Church is obedient to Christ; for 
as Christ is the head of the Church, so is the husband the head 
of the wife. Experience proves, there is no better way for women 
to win the hearts of their husbands than by amiable obedience 
and ready love, while, on the contrary, a querulous , imperative 
deportment robs them of their husbands' affections, and even 
causes them to be regarded with aversion. St. Paul says further, 
that husbands should love their wives (and consequently wives 
their husbands) as their own bodies, because married people are, 
as it were, one. They shall be two in one flesh; no man 
ever hated his own flesh, but nourisheth and cherisheth 
it, as also Christ doth the Church. {Eph. v. 29. 31.) How un- 
justly and barbarously do those, then, act, who, instead of loving 
one another, caring for one another, rather hate and outrage each 
other, and by detraction cause the loss of their property, and 
steal away their honor! These do not consider that he who hates 
and disgraces his life's partner, hates and disgraces himself; while 
he, according to St. Paul's words, who loves her, loves himself. If 
married people would remain 'in constant love and unity, it is 
most necessary that they should patiently bear with each other's 
infirmities, wrongs, and defects, exhort one another with mildness 
and affection, keep their adversities, trials, and sufferings as much 
as possible to themselves, and complain only to God, in prayer, 



90 INSTRUCTION FOR THE FEAST OF THE HOLY NAME OF JESUS. 



who alone can aid them. By impatience, quarrels, and complaints 
the cross becomes only heavier and the evil worse. Finally, not 
only on their wedding day but often through life, they should 
earnestly consider, that they have not entered the married state 
that they may inordinately serve the pleasures of the body, but 
to have children, according to the will of God, who will one day 
inhabit heaven; for, said the angel to Tobias: For they who in 
such manner receive matrimony, as to shut out God 
from themselves and from their mind, and to give them- 
selves to their lust as the horse and mule, which have 
not understanding, over them the devil hath power. 
(Tod. vi. 17.) 

PRAYER. Most merciful Jesus! who to reveal us Thy 
power and to honor married life, didst work Thy first miracle 
at the wedding in Cana, by changing water into wine: 
grant, we beseech Thee, that Thy faithful may keep ever 
sacred and inviolate the holy Sacrament of Matrimony, and 
that they may so live in it truthfully, with the fear of the 
Lord, that they may not put an obstacle in the way of ob- 
taining heaven for themselves, and for their children. 



INSTRUCTION FOR THE FEAST OF THE 
HOLY NAME OF JESUS. 

[ Second Sunday after Epiphany.] 

Who instituted this festival? 
Ope Innocent xiii. who, in the year 1721 , com- 
manded that the most holy name of Jesus should 
be festively honored throughout the Catholic 
world, although, a few centuries before this, St. 
Bernard, with the sanction of the Apostolic See, 
had established the solemn veneration of this 
most holy name, in his order. 
In the Introit of this day's Mass, the Church thus shows 
the glory of this name: "In the name of Jesus every knee 
should bow of those that are in heaven, on earth, and 
under the earth; and every tongue should confess that 
the Lord Jesus Christ is in the glory of God the Father." 
(Phil.ii. 10. 11.) "Lord, our God, how admirable is Thy 
name in the whole earth!" * (Ps. vii. 1.) Glory be to the 
Father, etc. 

PRAYER OF THE CHURCH. God, who didst design 
Thy only begotten Son for the Redeemer of mankind, and 




INSTRUCTION FOR THE FEAST OF THE HOLY NAME OF JESUS. 91 

commanded the name of Jesus to be given Him, mercifully 
grant, that we may, one day, be made worthy to behold His 
face in heaven whose holy name we honor on earth. Through 
the same Jesus Christ, &c. 

LESSON. (Acts. iv. 8—13.) Then Peter, filled with the 
Holy Ghost, said to them : Ye princes of the people and an- 
cients, hear: If we this day are examined concerning the 
good deed done to this infirm man, by what means he hath 
been made- whole, be it known to you all, and to all the 
people of Israel, that by the name of our Lord Jesus Christ of 
Nazareth , whom you crucified , whom God has raised from 
the dead, even by him this man standeth before you whole. 
This is the stone which was rejected by you the 
builders, which is become the head of the corner: 
neither is there salvation in any other. For there is no 
other name under heaven given to men whereby we must 
be saved. 

EXPLANATION. This lesson speaks of the omnipotence of 
the name of Jesus, through which not only are miracles per- 
formed, but on which alone our salvation depends. For Jesus 
alone can give us redemption and happiness; He alone under 
heaven has been given to man by God, that through Him hap- 
piness could be reached; He alone can break the fetters of error 
and sin in which all mankind, every human being, lies captured. 
He alone is the truth, He alone, as the Son of God, has power to 
give perfect satisfaction for sin, and to make us truly good; and 
the good alone can be saved. Cling, therefore, ever faithfully and 
firmly to Jesus, and depart not from Him ; without Him you can 
accomplish nothing ; with Him, through Him you can accomplish 
all things. 

[For the gospel o[ this day, see the gospel of New-Year's day.] 

REMARKS OF ST. BERNARD ON THE SWEET NAME 

OF JESUS. 

THe holy name of Jesus produces holy thoughts in us, fills the 
soul with noble sentiments, strengthens virtue, lets good works 
bloom, and nourishes pure affections. All nourishment leaves our 
soul dry, if it contains not that penetrating oil, the name Jesus. 
When you take up your pen, write the name Jesus: you may 
make books, but if the name of Jesus is not in them, you are 
without strength and flavor for me; you may speak, or you may 
reply, but if the name of Jesus sounds not from your lips, you 
are without unction and without charm. Yes, it must be owned: 



92 INSTRUCTION FOR THE THIRD SUNDAY AFTER EPIPHANY. 

Jesus is honey in our mouth, light in our eyes, a flame in our 
heart. This name is the cure for all the ills of the soul. Art thou 
troubled? think hut of Jesus, speak but the name of Jesus, the 
clouds disperse, and peace descends anew from heaven. *) Hast 
thou fallen into sin? and doest thou fear the net of death? invoke 
the name of Jesus, and soon wilt thou feel life returning. No 
obduracy of the soul, no weakness, no coldness, resists this holy 
name; no heart is so closed that it is not moved, and opens not 
in tears, to the name of Christ Jesus. Art thou surrounded by 
sorrow and clanger? invoke the name of Jesus, and thy fears will 
vanish. Never yet was human being in urgent need, and on the 
point of perishing, who invoked this helpgiving name, and was 
not powerfully sustained. It was given us for the cure of all our 
ills; it softens the impetuosity of anger, the fire of concupiscence, 
the movements of pride, the smart of our wounds, the thirst of 
avarice, the sensual passions, and the desires of low pleasures. If 
we call it to our minds, the very name of Jesus brings before us 
the most meek and humble heart of Jesus, and gives us a new 
knowledge of the most loving and tender compassion that ever yet 
was seen. The name of Jesus Christ, the purest and holiest, the 
noblest and most indulgent of men, of the God-Man, of sanctity 
itself, the name of all blessings and of all virtues! To think of 
Jesus is to think of the infinite great God, who, while He has 
given His life as an example to ours, has also given us the needful 
understanding and energy, and the assistance necessary to enable 
us to follow and imitate Him, in our thoughts and inclinations, 
and in our words and actions. If the name of Jesus reaches the 
depths of our heart, it leaves heavenly virtue there. We say, 
therefore, with our great master, St. Paul, the Apostle: If any 
man love not our Lord Jesus Christ, let him be ana- 
thema, (i. Cor. xvi. 22.) 



INSTRUCTION FOR THE THIRD SUNDAY 
AFTER EPIPHANY. 



He Introit of the day's Mass says: "Adore 
the Lord, all you his angels. Sion heard 
his voice, and rejoiced; and the daugh- 
ters of Juda exulted. The Lord hath 
reigned, let the earth rejoice, let many 
islands be glad (Ps. xcvi. 1.) Glory be to 
the Father, etc. 




*) St. Bernardine says the same: "Does grief bow us heavily, then we 
but the more loudly calf on Jesus." 



INSTRUCTION FOR THE THIRD SUNDAY AFTER EPIPHANY. 93 

PKATER OF THE CHURCH. Almighty and eternal 
God! look mercifully on our weakness, and extend the right 
hand of Thy majesty for our protection. Through our Lord 
Jesus Christ, &c. 

EPISTLE. (Bom. xii. 16 — 21.) Brethren: Be not wise in 
your own conceits. To no man rendering evil for evil. Pro- 
viding good things not only in the sight of God, but also in 
the sight of all men. If it be possible, as much as in you, 
having peace with all men. Not revenging yourselves, my 
dearly beloved, but give place unto wrath. For it is written : 
Revenge to me : I will repay, saith the Lord. But if thy 
enemy be hungry, give him to eat : if he thirst, give him 
to drink. For doing this, thou shalt heap coals of fire upon 
his head. Be not overcome by evil, but overcome evil by 
good. 

When are we overcome by evil? 
When we wish to take revenge. "Revenge is no sign of cour- 
age," says St. Ambrose, "but rather of weakness and cowardice. 
As it is the sign of a very weak stomach, to be unable to digest 
its food, so it is the mark of a very weak mind, to be unable to 
bear a harsh word." „Are you impatient," says the same saint, 
„you are overcome; are you patient, you have overcome." 

What should we do, if our reputation is injured? 
We should leave its revenge, or its defence and protection to 
God, who has retained that for Himself. "But as a good name," 
says St. Francis de Sales, "is the main support of human society, 
and as without it we could not be useful to that society, but even 
hurtful to it, on account of the scandal, we should feel bound, for 
love of our neighbor, to aim after a good reputation, and to pre- 
serve it." We should not be too sensitive about this, however, for 
too great sensitiveness makes one obstinate, excentric, and in- 
tolerable, and only excites the malice of the detracters all the 
more. The silence and contempt with which we meet a slander or 
an injustice, is generally a more efficacious antidote than sensiti- 
veness, anger, or revenge. The contempt for a slander at once 
disperses it all, but anger shows a weakplace, and gives the accu- 
sation an appearance of probability. If this does not suffice, and 
the slander continues, let us persevere in humility, and lay our 
honor and our soul into the hands of God, and they will be more 
speedily cared for than in any other manner. 

How do we "heap coals of fire on the head of our enemy?" 
When we return good to him, for the sake of God, and seeing 
how well me mean towards him, the flush of shame reddens his 



94 INSTRUCTION FOR THE THIRD SUNDAY AFTER EPIPHANY. 

face for the wrongs he has done ns. St. Augustine explains the 
words also in this manner: u By giving food and drink or doing 
other kindnesses to your enemy, you will heap coals, not of anger, 
but of love, upon his head, which will inflame him to return love 
for love." Learn, therefore, from the example of Christ and His 
saints not to allo>y yourself to be overcome by evil, but do good 
to those that hate and persecute you. 

ASPIRATION. Ah, that I might, according to the words 
of St. Paul, so act that I might be a child of the Heavenly 
Father, who lets His sun shine on the just and the unjust! 




GOSPEL. (Matt. viii. 1 — 13.) At that time: When 
Jesus was come down from the mountain, great multitudes 



INSTRUCTION FOR THE THIRD SUNDAY AFTER EPIPHANY. <J5 

followed him. And behold, a leper came and adored him, 
saying : Lord, if thon wilt, thon canst make me clean. And 
Jesns stretching forth his hand, said: I will, be thon made 
clean. And forthwith his leprosy was cleansed. And Jesus 
saith to him : See thou, tell no man : but go shew thyself to 
the priest, and offer the gift which Moses commanded for 
a testimony unto them. And when he had come into Caphar- 
naum, there came to him a centurion, beseeching him, and 
saying: Lord, my servant lieth at home sick of the palsy, 
and is grievously tormented. And Jesus saith to him: I will 
come and heal him. And the centurion making answer said: 
Lord, I am not worthy that thou shouldst enter under my 
roof; but only say the word, and my servant shall be healed. 
For I also am a man subject to authority, having under me 
soldiers, and I say to this, Go, and he goeth, and to another, 
Come, and he cometh, and to my servant, Do this, and he 
doeth it. And Jesus hearing this, marvelled; and said to them 
that followed him : Amen, I say to you, I have not found so 
great faith in Israel. And I say to you, that many shall 
come from the East and the West, and shall sit down with 
Abraham, and Isaac, and Jacob in the kingdom of heaven : 
but the children of the kingdom shall be cast out into the 
exterior darkness: there shall be weeping and gnashing of 
teeth. And Jesus said to the centurion: Go, and as thou 
hast believed, so be it done to thee. And the servant was 
healed at the same hour. 

Why did the leper say: "Lord, if Thou wilt, Thou canst 
make me clean?" 

He thus showed his faith that Christ, the Redeemer promised 
to the world, being the true God, could make him well. From 
this we learn to have confidence in the omnipotence of God, who 
is a helper in all need (Ps. cvi. 6. 13. 19.), and to leave all to the 
divine will of God, in such words as these: "Lord, if it be pleasing 
to Thee, and well for me, grant me this or that." 

Why did Jesus extend His hand to touch the leper ? 
To show that He was above the law which forbade the touch- 
ing of a leper for fear of infection, which could not apply to 
Jesus ; to reveal the health-giving, curative power of His flesh, 



96 INSTRUCTION FOR THE THIRD SUNDAY AFTER EPIPHANY. 

which dispelled leprosy by the simple touch of His hand; to give 
us an example of humility and of love to the poor sick, that we 
may learn from Him to have no aversion to the infirm, but lov- 
ingly to assist the unfortunate sick, for the sake of Jesus, who 
took upon Himself the leprosy of our sins, whom the saints have 
so faithfully imitated in their tender care of the most disgusting 
diseases. Oh, how hard it will be for those to stand before the 
Tribunal of God at the Last Day, who cannot even bear to look 
at the poor and sick! 

Why did Christ command the leper to tell no man ? 
To instruct us that we should not trumpet around our good 
works in order to obtain frivolous praise (Matt. vi. 1.), by which 
we deprive ourselves of their heavenly rew r ard. 

Why did Christ send the healed leper to the priest? 

That he might observe the law, which required all the healed 
lepers to show themselves to the priests, to offer a sacrifice, to be 
examined and pronounced clean ; that the priest if he beheld the 
miracle of the sudden cure of the leper, might know Him who 
had wTOught the cure, to be the Messiah ; and finally, to teach us 
that we must honor the priests because of their high position, 
even when they do not live in a manner worthy of their dignity, 
as w as the case with the Jewish priests. 

What is taught by the centurion's care for his servant? 

That masters should take care of their sick servants, see that 
they are attended to in their illness, and above all that they are 
provided with the Sacraments. It is unchristian, yes, even cruel 
and barbarous, to drive from the house a poor, sick servant, or to 
leave him lying in his distress without assistance or care. 

Why did Christ say: J will come, and heal him? 

Because of His humility, by which He, although God and Lord 
of Lords, did not hesitate to visit a sick servant. Christ's humility 
in this, shames many persons of position who think themselves 
too exalted to move hand or foot for a poor servant. 

Why did the centurion say : Lord, J am not wo-?' thy that Thou 
shouldst enter under my roof? 

Because he recognised Christ's divinity and his own nothing- 
ness, and therefore regarded himself as unworthy to receive Him 
in his house. 

From this we learn to humble ourselves, especially when, in 
holy Communion, we receive Christ into our hearts, for which 
purpose the priest in its administration generally uses the cen- 
turion's words, to exhort those who are about to receive, to 
humility. 



OX RESIGNATION TO THE WILL OF GOD. 



97 



Why did he add: But only say the word, and my servant 
shall be healed? 
By this lie publicly manifested his faith in Christ's divinity 
and omnipotence, of whom he believed that, though absent, He 
could heal the servant, with a word. 

If a gentile centurion had such faith in Christ, and such con- 
fidence in His power, should we Christians not be ashamed that 
we are of such little faith, and so distrustful of God? 

What is meant by this : Many shall come from the East and 
the West, and shall sit down with Abraham, and Isaac, 
and Jacob in the kingdom of heaven; but the children of 
the kingdom shall be cast out? 

This was said by Christ in reference to the obdurate Jews, who 
would not believe in Him, nor accept His doctrine. Many pagans 
who live near the rising and the setting sun, will receive the 
gospel, live in accordance with it, and will enjoy heavenly bliss 
with the patriarchs Abraham, Isaac, and Jacob, who were the 
most ardent friends of God, while the Jews, God's chosen people, 
who as such, possessed the first claim to heaven, will, because of 
their unbelief and other sins, be cast into outer darkness, that is, 
into the deepest abyss of hell, where there will be weeping and 
gnashing of teeth. 

Thus will it be with those Christians who do not live in ac- 
cordance with their faith. Therefore, fear lest you, for want of 
cooperation with God's grace, be eternally rejected, while others 
who have faithfully cooperated with it, will enter in your place 
into the kingdom of heaven. 

ASPIRATION. Jesus, rich in consolations! grant me 
the leper's faith and confidence, that in all things I may rely 
upon Thine omnipotence, and may resign myself to Thy di- 
vine will, and may ever honor Thy priests. Grant me, also, 
most humble Jesus ! the centurion's humility, that, for 
Thy sake, I may compassionately assist my neighbor, and 
by doing so, render myself worthy of Thy grace and mercy. 



ON RESIGNATION TO THE WILL OF GOD. 

Lord, if thou wilt. (Matt. viii. 2.) 

THose who in good as in evil fortune are perfectly resigned 
to the will of God, or conform their will to His, and accept 
whatever He sends them with joy and thanks, possess heaven, as 
St. Chrysostom says, while yet upon earth. Those who have gained 
this resignation, are saddened by no adversity, because they are 
satisfied with all that God, their best Father, sends them, be it 
honor or disgrace, wealth or poverty, life or death. All happens 



7 



98 



INSTRUCTION FOR MASTERS AND SERVANTS. 



as they will, because they know no will but God's, and He does 
as they will, because they desire nothing but that which He does 
and wills. God does the will of those that fear Him (Ps. 
cxliy. 19.). In the lives of the old fathers, we find the following: 
The fields and vineyards belonging to one farmer, were much 
more fertile and yielding than were his neighbors'. They asked 
how it happened, and he said: they should not wonder at it, be- 
cause he always had the weather he wished. At this they won- 
dered more than ever: How could that be? U I never wish for 
other weather," he replied, "than God wishes; and because I 
wish as He wishes, He gives me the fruits I wish." This sub- 
mission to the divine Will is also the cause of that constant peace 
and undimned joy of the saints of God, with which their hearts 
have owerfiowed here below, even in the midst of the greatest 
sufferings and afflictions. Who would not aspire to so happy a 
state? We will attain to it, if we believe that nothing in this 
world can happen to us except by the will and through the di- 
rection of God, sin and guilt excepted, for God can never be the 
cause of them. This the Holy Ghost inculcates by the mouth of 
the wiseman: Good things and evil, life and death, po- 
verty and riches, are from God (Eccl.xi. 14.), that is, are 
permitted or sent by God ; that all that comes from God, is for 
the b est , for God d o e t h ail things well. (Mark. vii. 3 7. ) 
Whoever keeps these two fundamental truths always in mind, 
will certainly be ever contented with the will of God, and always 
consoled; he will taste while yet on earth the undisturbed peace 
of mind and foretaste of happiness which the saints had while 
here, and which they now eternally enjoy in heaven, because of 
the union of their will with the divine. 



INSTRUCTION FOR MASTERS AND SERVANTS. 



He master of a house should be careful to have not only obe- 



JL dient, faithful, willing, and industrious servants in his home, 
as had the centurion in the gospel, but still more pious and god- 
fearing ones, for God richly blesses the master because of pious 
servants. Thus God blessed Laban on account of the pious Jacob 
(Gen, xxx. 30.J, and the house of Potiphar because of the just 
Joseph (Gen. xxxix. 5.). Thus the master should look to the morals 
and Christian conduct of his servants, and not suffer unrighteous 
ones in his house, for he must, after this life, give an account 
before the Tribunal of God, and he makes himself unworthy of 
the blessing of God, and even of the most terrible punishment by 
retaining such. For will God not punish those masters and mistres- 
ses who suffer those under them to seek the dangerous occasions 
of sin, keep sinful conrpany, go about at night, and lead scanda- 
lous lives ? Will not God, one day, demand the souls of servants 
from their masters? The same punishment which will befall those 




INSTRUCTION FOR THE FOURTH SUNDAY AFTER EPIPHANY. 99 



who deny their faith, will rest upon the careless masters and 
mistresses, for St. Paul, the Apostle, writes: For if any man 
have not care of his own, and especially of those of his 
house, he hath denied his faith, and is worse than an 
infidel, (i. Tim. v. 8.) 

Servants should learn from the centurion's servants who obeyed 
his single word, that they also should willingly, industriously, and 
quickly do every thing ordered by their masters, unless it be 
something not lawful or sinful. They should recollect that what- 
ever they do for their masters, is done for God Himself. Servants, 
obey in all things your masters according to the flesh, 
not serving to the eye, as pleasing men, out in simpli- 
city of heart, fearing God. Whatsoever you do, do it 
from the heart, as to the Lord, and not to men, know- 
ing that you shall receive of the Lord the reward of 
inheritance. Serve ye the Lord Christ. (Col. iii. 22—24.) 



INSTRUCTION FOR THE FOURTH SUNDAY 

AFTER EPIPHANY. 
[The Introit of the Mass as on the preceding Sunday.] 

PRAYER OF THE CHURCH. God, who knowest that 
exposed to so many dangers, we through human weakness 
cannot stand, give us strength of mind and body, that by 
Thy aid we may overcome that which, on account of our 
sins, we may be called on to endure. Through the same 
Jesus Christ, our Lord, &c. 

EPISTLE. (Bomans xiii. 8 — 10.) Brethren: Owe no man 
anything, but to love one another. For he that loveth his 
neighbor, hath fulfilled the law. For: "Thou shalt not com- 
mit adultery : Thou shalt not kill : Thou shalt not steal : 
Thou shalt not bear false witness : Thou shalt not covet " : 
and if there be any other commandment, it is comprised in 
these words: "Thou shalt love thy neighbor as thyself." The 
love of our neighbor worketh no evil. Love therefore is the 
fulfilling of the law. 

What is meant by St. Paul's words: Who loves his neighbor, 

Shath [ul filled the law? 
T. Augustine says in reference to this, that he who loves his 
neighbor, fulfils not only the first, but also the second tablet 
of the law. The reason is, that the love of our neighbor contains 
and presupposes the love of God as its fountain and foundation. 



100 INSTRUCTION FOR THE FOURTH SUNDAY AFTER EPIPHANY. 



For the neighbor must he loved on account of God; for the 
neighbor cannot be loved with true love, if God is not loved first, 
and at the same time. On this account, the holy Evangelist St. 
John gave, in his old age, among his instructions the exhortation: 
Little children, love one another. And when asked why, 
he answered: Because it is the command of the Lord, and 
it is enough that it should be fulfilled. Therefore in this 
love of the neighbor which comes from the love of God and is 
contained in it, consists the fulfilment of the wdiole law. [Matt. 
xxii. 40.) 




GOSPEL. {Matt. viii. 23— 27.) At that time: When 
Jesus entered into a boat, his disciples followed him: and 
behold, a great tempest arose in the sea, so that the boat 



INSTRUCTION FOR THE FOURTH SUNDAY AFTER EPIPHANY. 

was covered with waves, but he was asleep. And they came 
to him, and awakened him, and said : Lord, save us, we 
perish. And Jesus saith to them : Why are ye fearful, ye 
of little faith? Then rising up, he commanded the winds 
and the sea, and there came a great calm. But the men 
wondered, saying: What manner of man is this, for the 
winds and the sea obey him 1 

Why did Christ sleep in the boat? 
To test His disciples' faith and trust; to exercise them in 
enduring the persecutions which would come to them later; to 
teach us that we should not waver in the storms of temptations. 
So St. Augustine writes: "Christ slept, and because of the danger 
the disciples were confused. Why? Christ slept. Even so thy 
heart becomes confused, unquiet thy ship, when the waves of 
temptation break over it? Why? Thy faith sleeps. Then shouldst 
thou awaken Christ in thy heart; then will thy faith be awak- 
ened, quieted thy conscience, calm thy ship." 

Why did Christ reproach His disciples when they awakened Him 
and asked for help? 

Because of their little faith and trust; for if they firmly be- 
lieved Him to be true God, they would necessarily believe He 
could aid them sleeping as well as waking. 

Nothing so displeases God as doubt of His powerful assistance. 
Cursed be the man that trusteth in man, and maketh 
flesh (mortal man) his arm (aid), and whose heart depart- 
eth from the Lord. Blessed be the man that trusteth in 
tne Lord, and the Lord shall be his confidence. (Jerem. 
xvii. 5. 7.) God sometimes permits storms to come about us, such 
as poverty, persecution, sickness, so that we may have occasion 
to put our confidence in Him alone. Of this St. Bernard very 
beautifully says: "When the world rages, when the wicked be- 
come furious, when the flesh turns against the spirit, I will hope 
in Him. Who has trusted Him, and been brought to shame?" 
We should therefore trust in God only, and take refuge with Him, 
invoking Him as did the disciples: Lord, save us, we perish; 
or cry out with David: Arise, why sleepest thou, Lord? 
Arise, and cast us not off to the end. (Ps. xliii. 23.) 

Why did Jesus stand up and command the sea to he still? 

To show His readiness to aid us, and His omnipotence to 
which all things were subject. Thus the people who saw this mi- 
racle, wondered and said : What manner of man is this, for the 
winds and the sea obey Him? 

We daily see in all creatures the wonders of the omnipotence, 
of the wisdom, and the goodness of God, and yet we are not 



102 



ON THE PEOVIDENCE OF GOD. 



touched ; we continue cold and indifferent to God. The reason is, 
that we look upon all with the eyes of the body and not with 
the eyes of the soul ; that is, we do not seek to ascend by medi- 
tation to the Creator, and to judge from the manifold beauty and 
usefulness of created things the goodness and the wisdom of God. 
The saints rejoiced in all the works of the Lord; a flower, a little 
worm of the earth would move the heart of St. Francis of Sales, 
the Seraph, to wonderment and the love of God; they ascended, 
as on a ladder, from the contemplation of creatures to Him, who 
gives to every thing life, motion, and existence. If we were to 
follow their example, we would certainly love God more, and 
more ardently desire Him ; if we do not, we live like irrational 
men, we who were certainly created only to know and to love God. 

ASPIRATION. Grant us, best Jesus! in all our needs, 
a great confidence in Thy divine assistance, and do not allow 
us to become faint-hearted; let Thy assistance come to us in 
the many dangers to which we are exposed ; command the 
turbulent winds and waves of persecution to be still, and 
give peace and calmness to Thy Church which Thou hast re- 
deemed with Thy precious blood, that we may serve Thee in 
sanctity and justice, and arrive safely at the desired haven 
of eternal happiness. Amen. 

ON THE PEOVIDENCE OF GOD. 
But he was asleep. {Matt, viii .24.) 

IT is an article of faith in the holy Catholic Church, that God 
has not only created the world, but that He sustains and 
governs it ; this preservation and ruling of the whole world and 
of each individual creature in it, is called Providence. There 
are people who think, that God is too great a Lord, to busy Him- 
self about the care of this world, that to do so is beneath His 
majesty; it was enough for Him to create the world (and they 
hardly believe He has done this), and, for the rest, He leaves it 
to itself, or to fate, enjoys His own happiness, and, as it were, 
sleeps in regard to us. Thus think some, but only the unwise and 
unrighteous. For what manner of God would He be, who is of 
the nature, these imagine? Either He will not, or cannot have 
aught to do with creation. Can He not? then He is neither all- 
wise nor almighty. Will He not? then He is not good; and if He 
knows nothing of the world, then He is not omniscient. 

If we once believe that God created the world (and what 
rational man can doubt it?), then we must also believe He rules 
and sustains it. Can any work of art, however well constructed 
and arranged, subsist without some one to take charge and watch 
over it? Would not the greatest of all masterpieces, the world, 



OX THE PROVIDENCE OF GOD. 



103 



therefore, come to the greatest confusion and fall back into its 
original nothingness, if God who had taken it from that nothing- 
ness, did not take care of its further order and existence? It is 
indeed true that the ways of God's providence or the ways and 
means of His government, are often so concealed that, when con- 
sidering some events, one is persuaded to admit a necessary fate, 
an accident, the course of nature, the ill will of the devil or man, 
as the fundamental cause. Yet in all this the providence of God 
is not denied. In regard to God nothing does or can happen ac- 
cidentally, not the smallest thing occurs without the knowledge, 
permission, or direction of God. Not one sparrow shall fall 
on the ground without your Father ; hut the very hairs 
of your head are numbered. (Matt. x. 29. 30.) Chance, fate, 
and luck are but the phantoms of insane or wicked men, which 
even the more rational heathens have rejected, and the course 
of nature is but the constant, uninterrupted, allwise, and bountiful 
preservation and government, through God, of creation. The 
perverted will of men or of the devil, is but the instrument which 
God, in His allwise intention, uses to effect the good, for He 
knows how to produce good from the evil He permits, and, there- 
fore, as St. Augustine says, "permits the evil that the good may 
not be left undone." The holy Scriptures give testimony in almost 
every page of this manner of God's acting. If we peruse the hi- 
story of our first parents, of Abraham, of Joseph in Egypt, of 
Moses, of the people of Israel, of Job, Ruth, David, Tobias, Esther, 
Judith, and others, we will easily everywhere see the plainest 
signs of the wisest providence, the best and most careful absolute 
power, by virtue of which God knows how to direct all things 
according to His desire, and for the best good of His chosen ones. 
The gospel of this day is also a proof of this. Why did Christ go 
into the boat? Why did a storm arise? Why was He asleep? 
Did all this occur by accident? No, it came about designedly by 
direction of Christ, that His omnipotence might be seen, ancl the 
faith and confidence of His disciples be strengthened. 

Thus it is certain that God foresees, directs, and governs all ; 
as Scripture, reason, and daily experience prove. Would we but 
pay more attention to many events of our lives, we would cert- 
ainly plainly notice the providence of God, and give ourselves up 
to His guidance and dispensations. The Lord ruleth me, and 
I shall want for nothing, says David. (Ps. xxii. 1.) And we 
also, we shall want for nothing if we resign ourselves to God's 
will, and are contented with His dispensations in our regard; 
while, on the contrary, if we oppose His will, we shall fall into 
misfortune and error. For God must rule over us with goodness, 
or with sternness. He is no sleeping God. Behold! He shall 
neither slumber nor sleep that keepeth Israel. (Ps. cxx.4.) 



104 



INSTRUCTION FOR THE FIFTH SUNDAY 

AFTER EPIPHANY. 

[For the Introit of this day, see the Introit in the Mass of the 
third Sunday after Epiphany.] 

On this Sunday mention is made of the practice of the Chris- 
tian virtues, and of God's sufferance of the wicked upon earth, 
that by them the just may be exercised in patience. 

PRAYER OF THE CHURCH. Guard Thy family with 
Thy eternal mercy, we beseech Thee, Lord, that, as it sets 
its hope on Thy heavenly grace alone, it may always find 
security in Thy protection. Through our Lord Jesus Christ, &c. 

EPISTLE. (Col HI 12—17.) Brethren: Put ye on, there- 
fore , as the elect of God , holy, and beloved, the bowels of 
mercy, benignity, humility, modesty, patience : bearing with 
one another, and forgiving one another, if any have a com- 
plaint against another. Even as the Lord hath forgiven }^ou, 
so you also. But above all these things have charity, which 
is the bond of perfection: and let the peace of Christ rejoice 
in your hearts, wherein also you are called in one body: and 
be ye thankful. Let the word of Christ dwell in you abun- 
dantly, in all wisdom : teaching and admonishing one ano- 
ther in psalms, hymns, and spiritual canticles, singing in 
grace in your hearts to God. All whatsoever you do in word 
or in work, all things do ye in the name of the Lord Jesus 
Christ, giving thanks to God and the Father by Him. 

Why does St. Paul call charity the bond of perfection? 
Because charity comprises in itself, and links together all the 
virtues in which perfection consists. For whoever truly loves 
God and his neighbor, is also good, merciful, humble, modest, 
patiently bears the weakness of his neighbor, willingly forgives 
offences, in a word, practises all virtues for the sake of charity, 
without which there is no true virtue. 

When does the peace of God rejoice in our hearts? 
When we have learned to conquer our evil inclinations, pas- 
sions, and desires, and have replaced them in our hearts by order 
and quiet. This peace then, like a queen, keeps all the wishes of 
the soul in harmony, and causes us to enjoy constant peace with 
our neighbor, and thus serve Christ in concord, as the members 
of one body serve the head. The best means of preserving this 



INSTKUCTION OF THE FIFTH SUNDAY AFTER EPIPHANY.. 105 

peace, are an earnest attention to the word of God, and mutual 
imparting of pious exhortations and admonitions, and singing of 
hymns, psalms, and spiritual canticles. 

Why should ice do all in the name of Jesus? 
Because only then can our works have real worth in the sight 
of God, and he pleasing to Him, when they are performed for 
love of Jesus, in His honor, in accordance with His spirit and 
will. Therefore the apostle admonishes us that we should do all, 
eat, drink, sleep, work, &c, in the name of Jesus, and so honor 
God, the Heavenly Father, and show our gratitude to Him. Oh, 
how grieved on their deathbed will they be who have neglected 
to offer God their daily work by a good intention, when they 
will see, too late, how devoid they are of meritorious deeds, and, 
on the contrary, how will they rejoice whose consciences testify, 
that in all their actions they had in view only the will and the 
honor of God! Would that this might be taken to heart especially 
by those who have to earn their bread with difficulty and in dis 
tress, that they might always unite their hardships and trials 
with the sufferings and merits of Jesus , offering them to the 
Heavenly Father, and thus imitating Christ, who had no other 
motive than the will and the glory of His Heavenly Father. 

ASPIRATION. God of love, of patience, and of mercy, 
turn our hearts to the sincere love of our neighbor, and 
grant, that whatever we do in thoughts, words, and actions, 
we may do in the name of our Lord Jesus Christ, and 
through Him render thanks to Thee. 

ON THE CHOIR OR CHURCH SINGING. 

Admonish one another in psalms, hymns , and spiritual 
canticles , singing in grace in your hearts to God. 

{Col. iii. 16.) 

THe custom of singing in the Church-choir*) has its founda- 
tion as far back as the Old Testament, when, by the ar- 
rangement of David, Solomon, and Ezechias, the psalms and other 
sacred canticles were sung by the priests and levites. This custom 
the Catholic Church has preserved, after the precepts of the 
apostles (i. Cor. xiv. 26. ; Eph. v. 19.), and the example of Jesus 
who, after they had eaten the pasch, intoned a hymn of praise 
with His apostles (Matt. xxvi. 30.), that Christians on earth, like 
the angels and saints in heaven (Apoc. v. 8. 9., xiv. 3.), who un- 
ceasingly sing His praises, might at certain hours of the day, at 
least, give praise and thanks to God. In the earliest times of the 

*) The choir is usually a gallery in the Church in which the singers are 
stationed; the place in which the clergy sing or recite their office, is also 
called the choir. 



INSTRUCTION FOR THE FIFTH SUNDAY AFTER EPIPHANY. 

Church, the Christians sang hymns of praise and tkanksgiving, 
during the holy Sacrifice and other devotional services, often 
continuing them throughout the whole night; in which case the 
choir- singers probably sang in certain order, and according to a 
settled agreement. This singing, in time, ceased to be general, 
became confined to the choir, which was accompanied, later, by 
instruments, as incited by David who calls to the praise of the 
Lord with trumpets , with timbrels, with pleasant psaltery and 
harps. (Ps. cl. 3. 4., lxxx. 3. 4.) In many Churches, however, the 
praiseworthy habit of all the faithful singing together during the 
service, is retained, and if this is done with pure, godpleasing 
hearts, and true devotion, it is, as St. Basil says, "a heavenly oc- 
cupation, a spiritual burnt offering ; it enlightens the spirit, raises 
tdwards heaven, leads man to communion with God, makes the 
soul rejoice, ends idle talk, puts away laughter, reminds us of 
the judgment, reconciles enemies. Where the singing of songs 
resounds from the contrite heart, there God with the angels is 
present." 

GOSPEL. (Matt. xiii. 24 — 30.) At that time: Jesus 
proposed another parable to them, saying: The kingdom of 
heaven is likened to a man, who sowed good seed in his field. 
But while men were asleep, his enemy came and oversowed 
cockle among the wheat, and went his way. And when the 
blade was sprung up, and had brought forth fruit, then ap- 
peared also the cockle, and the servants of the good man of 
the house coming, said to him: Sir, didst thou not sow good^ 
seed in thy field ? whence then hath it cockle ? And he said 
to them : An enemy- hath clone this. And the servants said 
to him : Wilt thou that we go and gather it up 1 And he 
said: No, lest perhaps gathering up the cockle, you root up 
the wheat also together with it. Suffer both to grow until 
the harvest, and in the time of the harvest I will say to the 
reapers : Gather up first the cockle, and bind it into bundles 
to burn, but the wheat gather ye into my barn. 

What is understood by the kingdom of heaven? 

The Church of God, or the collection of all orthodox Chris- 
tians on earth, destined for heaven. 

What is meant by the good seed, and by the cockle? 

The good seed, as Christ Himself says (Matt, xiii 38.), 
signifies the children of the kingdom, that is, the true Christians, 
the living members of the Church, also the word of God, which 



INSTRUCTION FOR THE FIFTH SUNDAY AFTER EPIPHANY. 107 




makes us children of God. The cockle means the children of 
iniquity, of the devil {John iii. 8.), that is, those who do evil; also 
every wrong, false doctrine which leads men to evil. 

Who sows the good seed? 
The good seed is sown by Jesus, the Son of Man, not only 
directly, but also through His apostles, and the priests, their 
successors ; the evil seed is sown by the devil, or by wicked men 
whom he uses as his tools. 

Who are the men ivho were asleep? 
Those superiors in the Church, those bishops and pastors, 
who take no care of their flock, and do not warn them against 
seduction, when the devil comes and by wicked men sows the 
cockle of erroneous doctrine and of crime; and those men who 



108 



ON INCLINATION TO EVIL. 



are careless and neglect to hear the word of God and holy Mass? 
to practise prayer, and avail themselves of the holy Sacraments, 
so, in whose souls the devil sows the seeds of bad thoughts, evil 
imaginings and desires, from which spring, later, the cockle of 
pride, impurity, anger, envy, avarice, &c. 

Why does God not allow the cockle, that is, the wicked people, 

to be rooted out and destroyed? 
Because of His patience and long suffering towards the sinner 
to whom He gives time for repentance, and because of His love 
for the just from whom He would not, by weeding out the un- 
just, take away the occasion of practising virtue and gathering 
up merits for themselves; for because of the unjust, the just have 
numerous opportunities to exercise patience, humility, &c. 

When is the time of the harvest? 
The day of the last judgment when the reapers, that is, the 
angels, will go out and ' separate the wicked from the just, and 
throw the wicked into the furnace of fire, while the just will be 
taken into everlasting joy. (Matt. xiii. 49.) 

PRAYER. faithful Jesus, Thou greatest lover of our 
souls, who hast sown the good seed of Thy divine word in 
our hearts, that it may bear rich fruit for eternal life, grant 
that this seed may live and be productive in us; protect us 
from our evil enemy, that he may not oversow his erroneous 
and false doctrine in our hearts, and corrupt the good; keep 
us from the sleep of sin, and from indolence in the good, 
that we may remain always vigilant and armed against the 
temptations of the world, the flesh, and the devil, overcome 
them manfully, and die a happy death. Amen. 

ON INCLINATION TO EVIL. 
Whence comes the cockle? (Mattxiik 29.) 

I Whence comes the inclination to evil in man? 
T is the sad consequence of original sin, that is, of that sin, 
which our first parents, by their disobedience, committed in 
paradise, and which we have inherited as their descendants. This 
inclination to evil remains even in those who have been baptized, 
although original sin with its guilt and eternal punishment, is 
taken away in baptism, but it is no sin as long as man does not 
voluntarily yield to it. (Cat. Rorn. Part. ii. c. 2. §. 43.) 

Why, the sin being removed, does the inclination remain? 
To humble us, to make us see our weakness, our great mi- 
sery, that we may turn to God as our best and mightiest Father, 
as did St. Paul when he was much annoyed by the devil of the 



INSTRUCTION FOR THE SIXTH SUNDAY AFTER EPIPHANY. 109 

flesh (ii. Cor. xii. 7. 8.) ; that the glory of God and the power of 
Christ should be manifested in us, which except for our weakness 
could not be ; that we might have occasion to fight and to con- 
quer, and not become idle. A soldier cannot battle without op- 
position, nor win victory and the crown without a contest. Nor 
can we win the heavenly crown, if no occasion is given us, by 
temptations, for fight and for victory. "That which tires the com- 
batant," says St. Bernard, "crowns the conqueror." Finally, the 
inclination remains, that we may learn to endure, in all meek- 
ness, the faults and infirmities of others and to watch ourselves, 
lest we fall into the same temptations. 



INSTRUCTION FOR THE SIXTH SUNDAY 

AFTEK EPIPHANY. 

[For the Introit of this day's Mass, see the Introit of the third 
Sunday after Epiphany.] 

PKAYER OF THE CHURCH. Grant , we beseech Thee, 
Almighty God, that we may always consider that which is 
reasonable, and in words and in actions do only that which 
is pleasing to Thee. Through our Lord Jesus Christ, &c. 

EPISTLE, (i. Thess. i. 2 — 10.) Brethren: We give thanks 
to God always for you all: making a remembrance of you in 
our prayers without ceasing; being mindful of the work of 
your faith, and labour, and charity, and of the enduring of 
the hope of our Lord Jesus Christ, before God and our Father: 
knowing, brethren beloved of God, your election: for our 
gospel hath not been unto you in word only, but in power 
also, and in the Holy Ghost, and in much fulness, as you 
know what manner of men we have been among you for 
your sakes. And you became followers of us and of the Lord: 
receiving the word in much tribulation, with joy of the Holy 
Ghost: so that you were made a pattern to all who believe 
in Macedonia and Achaia. For from you were spread abroad 
the word of the Lord, not only in Macedonia and Achaia, 
but also in every place your faith, which is towards God, is 
gone forth, so that we need not to speak anything. For 
they themselves relate of us, what manner of entering in we 
had unto you; and how you turned to God from idols, to 
serve the living and true God, and to wait for his Son from 



HO INSTRUCTION FOR THE SIXTH SUNDAY AFTER EPIPHANY. 

heaven (whom he raised up from the dead), Jesus, who hath 
redeemed us from the wrath to come. 

EXPLANATION. The apostle here gives God thanks in 
prayer for those inhabitants of Thessalonia, who have been con- 
verted to Christianity by his words, and gives them to understand 
his joy at their Christian life, which they prove by their good 
works and their perseverance, even through all trials, in expec- 
tation of eternal reward through Christ. He assures them also 
of their salvation (election), because God had caused the preach- 
ing of His gospel, which they so willingly received, to produce 
such extraordinary fruit in them. He praises them not only for 
having listened to the gospel and abandoned idolatry, but for 
having directed their life in accordance with the faith, and be- 
come a model to distant nations, for the report of their faith had 
spread far, and everywhere their zealous reception of the gospel 
was spoken of. Would that the same could be said of us Christians! 

GOSPEL. (Matt. xiii. 31 — 35.) At that time: Jesus pro- 
posed another parable unto them, saying: The kingdom of 
heaven is like to a grain of mustard-seed, which a man took 
and sowed in his field: which is the least indeed of all seeds: 
but when it is grown up, it is greater than all herbs, and 
becometh a tree, so that the birds of the air come and dwell 
in the branches thereof. Another parable he spoke to them: 
The kingdom of heaven is like to leaven, which a woman 
took and hid in three measures of meal, until the whole was 
leavened. All these things Jesus spoke in parables to the 
multitudes; and without parables he did not speak to them, 
that it might be fulfilled which was spoken by the prophet, 
saying: I will open my mouth in parables, I will utter 
things hidden from the foundation of the world. 

What is here understood by the kingdom of heaven? 

The Church and the doctrine of Christ, that lead to heaven. 
Why is the Church compared to a grain of mustard-seed? 

Because there is a great likeness between them. The mustard- 
seed, though so small, grows in Palestine so high and so rapidly, 
that it becomes a broad tree, in which birds can build their nests. 
And small, like the mustard-seed, was the beginning of Christ's 
Church; but it soon spread so widely that numberless people, 
even great philosophers and princes, came to find peace and pro- 
tection under her branches. 



INSTRUCTION FOR THE SIXTH SUNDAY AFTER EPIPHANY. \\\ 




Why is Christ's doctrine compared to leaven? 

Because like the leaven, which quickly penetrates the flower, 
and makes it palatable bread, the doctrine of Christ, spreading 
with surprising swiftness over the then known three parts of the 
globe, gave the gentiles a taste for divine things and for heavenly 
wisdom. Thus Christ's doctrine penetrates him who receives it, 
sanctifies all his thoughts, words, and deeds, and makes him 
pleasing to God. 

What are the principal causes of the. spreading of Christ's Church 

and doctrine? 

The omnipotence of God and the miracles which He so fre- 
quently wrought for their propagation; the sublimity of the 
doctrine itself, the divine origin of which becomes evident to 



112 INSTRUCTION FOR THE SIXTH SUNDAY AFTER EPIPHANY. 

careful examination and industrious practice; the courageous 
faith, and the pure, moral life of the early Christians, which led 
many pagan minds towards it, and moved them to accept the 
doctrine of Christ; and the persecution of Christianity, for, as 
Tertullian says: "The blood of the martyrs was the seed from 
which the Christians grew." The false doctrine of Mahomet, the 
erroneous teachings of Luther, Calvin, and older and newer he- 
retics have, it is true, also spread quickly, far and wide ; but this 
is not to be wondered at, for it is easy to lead people to a doctrine 
that encourages sensuality, and to which they are carried by 
their evil inclinations themselves, as was the case with the doc- 
trine of the impostor Mahomet, and three hundred years ago 
with the heresy of Luther; but to spread a doctrine which de- 
mands the subduing of the carnal, earthly inclinations, and to 
bend the will to the yoke of obedience to faith, something more 
than human eloquence is required! Thus Thomas More, the Chan- 
cellor of England, who gave his blood for the true doctrine of 
Christ, wrote to Luther, who was boasting of the rapid increase 
of his sect, that: "it was easy to descend, and seducing the people 
to a bad life was nothing more marvellous than that a heavy 
stone should fall of its own accord to the ground ;" and Melanch- 
ton, a friend of Luther, in answer to his mother's question, 
whether she should remain a Catholic or receive Luther's doc- 
trine, wrote : " In this religion it is easy to live, in the Catholic it 
is easy to die." 

Why did Christ always speak in parables ? 
That His teaching might by being simple, be so much more 
easily understood, and better remembered. He who is called upon 
to teach others, should, as did Christ, always speak to them ac- 
cording to their ability to understand, and by no means seek his 
own honor, but the honor of God, and the benefit of those who 
hear him. 

PRAYER. most benign Jesus ! How much do we give 
Thee thanks that Thou hast permitted us to be born in Thy 
holy Church, and instructed in Thy holy doctrine, which, 
like the mustard-seed, has grown a large tree, spreading 
over the whole earth. Grant that under the shadow of this 
tree, in Thy holy Church, we may ever rest securely, cling 
to her faithfully, and penetrated, as by leaven, with her 
doctrine, may bring Thee pleasant fruits of faith and virtue. 
Amen. 



113 



INSTRUCTION FOR SEPTUAGESIMA 
SUNDAY. 



Why is this Sunday called "Septuagesima"? 
Ecause in accordance with the words of the 
First Council of Orleans, some pious Christian 
congregations in the earliest ages of the Church, 
especially the clergy, began to fast seventy days 
before Easter, on this Sunday, which was there 
fore called "Septuagesim a" — the seventieth day. 
The same is the case with the Sundays follow- 
ing, which are called Sexagesima, Quinquagesima, Quadragesima, 
because some Christians commenced to fast sixty days, others 
fifty, others forty days before Easter, until finally, to make it 
properly uniform, Popes Gregory and Gelasius arranged that all 
Christians should fast forty days before Easter, commencing with 
Ash-Wednesday. 

Why, from this day until Easter, does the Church omit from her 
service all joyful canticles, allelujas, and the Gloria in excelsis, fyc ? 

To gradually prepare the minds of the faithful for the serious 
time of penance and sorrow, for sins committed, and for the actual 
fast. So the priest appears on the altar in violet, the color . of 
penance, and half of the altar is covered with a violet curtain. To 
arouse our sorrow for our sins, and the need of repentance, the 
Church at the I^itroit cries, in the name of all mankind, with 
David: "The sorrows of death surrounded me, the sor- 
rows of hell encompassed me. In my affliction I called 
upon the Lord, and he heard my voice from his holy 
temple." (Ps. xvii. 5—9.) I will love thee, Lord, my 
strength; the Lord is my firmament, my refuge, my de- 
liverer. (Ps. xvii. 2 — 3.) Glory be to the Father, &c. 

PRAYER OF THE CHURCH. Mercifully hear, we be- 
seech Thee, Lord, the cry of Thy people, that for the 
glory of Thy name, we who are justly afflicted for our sins, 
may through the fulness of Thy mercy be saved from all 
punishment. Through our Lord, Jesus Christ, &c. 

EPISTLE, (i. Cor. ix. 24—27., and x. 1 — 5.) Brethren: 
Know you not that they that run in the race, all run in- 
deed, but one receiveth the prize? So run that you may 
obtain. And every one that striveth for the mastery, re- 
fraineth himself from all things: and they indeed that they 
may receive a corruptible crown: but we an incorruptible 




8 



114 INSTRUCTION FOR SEPTUAGESIMA SUNDAY. 

one. I therefore so run, not as at an uncertainty: I so fight, 
not as one beating the air: but I chastise my body, and 
bring it into subjection: lest perhaps, when I have preached 
to others, I myself should become a castaway. For I would 
not have you ignorant, brethren, that our fathers were all 
under the cloud, and all passed through the sea. And all in 
Moses were baptized in the cloud , and in the sea : and did 
all eat the same spiritual food, and all drank the same spi- 
ritual drink: (and they drank of the spiritual rock that 
followed them, and the rock was Christ). But with the most 
of them God was not well pleased. 

EXPLANATION. Besides having exhorted us to penance in 
the Introit of the Mass, the Church desires to indicate to us, by 
the reading of this epistle, the effort we should make to reach 
the kingdom of heaven by the narrow path {Matt. vii. 13.) of pe- 
nance and mortification, whither only those enter who use force. 
(Matt. 12.) This St. Paul illustrates by three different examples. 
By the example of those who in a race run to one point, or in 
a prize-fight practise and prepare themselves for the victor's 
reward by the strongest exercise, and by the strictest abstinence 
from everything that might weaken the physical powers. If to 
win a laurel- crown that passes away, these will subject them- 
selves to the severest trials and deprivations, how much more 
should w e, for the sake of the heavenly crown of eternal hap- 
piness, abstain from those improper desires, by w 7 hich the soul is 
weakened, and practise those holy virtues, such as prayer, love 
of God and our neighbor, patience, to which the crowri is pro- 
mised! Next, by his own example, bringing himself before them 
as one running a race, and lighting for an eternal crown, but not 
as one running blindly he knows not where, or fighting as one 
who strikes not his antagonist, but the air; but, on the contrary, 
with his eyes firmly fixed on the eternal crow r n, certain to be his 
who lives by the precepts of the gospel, who chastises his spirit 
and his body, as a valiant champion, with a strong hand,' that is, 
by severest mortification, fasting, and prayer. If St. Paul, not- 
withstanding the extraordinary graces which he received, thought 
it necessary to chastise his body that he might not be cast away, 
how 7 does the sinner expect to be saved, living a soft and luxu- 
rious life, without penance and mortification? St. Paul's third 
example is that of the Jew r s who all perished on their journey to 
the Promised Land, even though God had granted them so many 
graces; for He shielded them from their enemies by a cloud which 
made light for them at night, and a cooling shade by day; He 
led them, dryfooted, through the sea; He caused manna to fall 
from heaven to be their food, and water to gush from the rock 



INSTRUCTION FOR SEPTUAGESIMA SUNDAY. 115 

for their drink. These physical benefits which God bestowed 
upon the Jews in the wilderness had a spiritual meaning for them; 
for the cloud and the sea in which Moses spiritually baptized them 
(not in reality, only as in a picture), had reference to the baptism 
Christ instituted, which enlightens the soul, tames the concu- 
piscence of the flesh, and purifies from sin; the manna was a type 
of the most holy Sacrament of the Altar, the soul's true bread 
from heaven; the water from the rock, the blood flowing from 
Christ's wound in the side; and yet with all these physical graces, 
which God gave them, and with all the spiritual graces they were 
to receive by faith from the coming Redeemer, of the six hundred 
thousand men who left Egypt, only two, Joshua and Caleb, en- 
tered the Promised Land. Why? Because they were so fickle, 
murmured so often against God, and so desired the pleasures of 
the flesh. How much, then, have we need to fear that we may be 
excluded from the truly happy Land, Heaven, if we do not con- 
tinuously struggle for it, by penance and mortification ! 

ASPIRATION. Assist me, Jesus, with Thy grace that, 
following St. Paul's example, I may be anxious, by the con- 
stant pious practice of virtue and prayer, to arrive at per- 
fection and to enter heaven. 

GOSPEL. {Matt. xx. 1 — 16.) At that time: Jesus said to 
his disciples this parable: The kingdom of heaven is like to 
a householder who went out early in the morning to hire 
laborers into his vineyard. And having agreed with the la- 
borers for a penny a day, he sent them into his vineyard. 
And going out about the third hour, he saw others standing 
in the market-place idle. And he said to them : Go you also 
into my vineyard, and I will give you what shall be just. 
And they went their way. And again he went out about the 
sixth and the ninth hour, and did in like manner. But about 
the eleventh hour he went out and found others standing, 
and he saith to them: Why stand you there all the day idle'? 
They said to him: Because no man has hired us. He saith to 
them : Go you also into my vineyard. And when evening was 
come, the Lord of the vineyard saith to the steward : Call 
the laborers and pay them their hire, beginning from the 
last even to the first. When therefore they were come, that 
came about the eleventh hour , they received every man a 
penny. But when the first also came, they thought that they 



8* 



116 



INSTRUCTION FOR SEPTUAGESIMA SUNDAY. 




should receive more : and they also received every man a 
penny. And receiving it, they murmured against the master 
of the house, saying: These last have worked but one hour, 
and thou hast made them equal to us that have borne the 
burden of the day and the heats. But he answering one of 
them, said: Friend, I have done thee no wrong: didst thou 
not agree with me for a penny '? Take what is thine, and go 
thy way: I will also give to this last as to thee. Or, is it 
not lawful for me to do what I will? Is thy eye evil, because 
I am good ? So shall the last be first, and the first last. For 
many are called, but few chosen. 



INSTRUCTION FOR SEPTUAGESIMA SUNDAY. 



117 



In this parable, what is to be understood by the householder, the 
vineyard, the laborers, and the penny? 

The householder represents God, who in different ages of the 
world, in the days of Adam, Noah, Abraham, Moses, and finally 
in the clays of Christ and the apostles, has sought to call men as 
workmen into His vineyard, the true Church, that they might 
labor there industriously, and receive the penny of eternal glory. 

How and when does God call people? 
By inward inspiration, by preachers, confessors, spiritual 
books, and conversations, etc., in flourishing youth and in ad- 
vanced age, which periods of life may be understood by the dif- 
ferent hours of the day. 

What is meant by working in the vineyard? 

It means laboring, fighting, suffering for God and His honor, 
for our own and other's salvation. As in a vineyard we spade, 
dig, root out weeds, cut off the useless and noxious, manure, j 
plant, and bind up, so in the spiritual vineyard of our soul we 
must, by frequent meditation on death, hell, and by examination 
of conscience, dig up the evil inclinations by their roots, and by 
true repentance the weeds of vice, and cut away, by mortification, 
especially by prayer and fasting, the ever springing concupiscen- 
ces; by the recollection of our sins, we must humble ourselves, 
and amend our life; in place of the bad habits we must plant the : 
opposite virtues, and bind our unsteady will to the trellis of the 
fear of God and of His judgment, that we may continue firm. 

How is a vice or bad habit to be rooted up? 

It requires so much labor to root up a vice, that it is needed j 
that a great hatred of it should be aroused, that the greatest 
desire to destroy it, should be created, and that God should be 
entreated for His grace, without which nothing can be accom- 
plished; it is useful also to read some spiritual book which speaks 
against the vice, as for instance against anger, impurity, &c; that 
the Sacraments of Penance and of holy Communion should be 
often received, and that some particular saint, who had the same 
vice, but by the grace of God rooted it up, should be honored, 
as Mary Magdalen and St. Augustine who each had the habit of j 
impurity, but with the help of God resisted and destroyed it in 
themselves; there should be fasting, almsdeeds, or other good 
works, performed for thesame object, and it is of great impor- 
tance, every necessity, that the conscience should be carefully 
examined in regard to it. 

Who are standing idle in the market-place? 

In the market-place, that is the world, they are standing idle 
who, however much business they perform, do not work for God 
and for their own salvation ; for the only necessary employment 



118 INSTRUCTION FOR SEPTU AGESIMA SUNDAY. 



is the service of God and the working out of our salvation. There 
are three ways of being idle: doing nothing whatever; doing evil; 
doing other things than the duties demanded by the position in 
life and its office requires, or if this work is done without a good 
intention, or not from the love of God. This threefold idleness 
deprives us of our salvation, as the servant loses his wages if he 
works not at all, or not according to the will of his master. We 
are all servants of God, and we, none of us, can say with the 
laborers in the vineyard that no man has hired us; for God, when 
He created us, hired us at high wages, and we must serve Him 
at all times and constantly, as He cares for us at all times and 
constantly; and if, in the gospel, the householder reproaches the 
workmen, whom no man had hired, for their idleness, what will 
God, one day, say to those Christians whom He hired for the 
work in His vineyard, the Church, if they have remained idle? 

Why do the last comers receive as much as those who worked 

all day? 

Because God rewards not the time or length of the work, but 
the industry and diligence employed in virtue. It may indeed 
happen, that many a one who has served God but for a short 
time, excels in merits another who has lived long, but has not 
labored as diligently. ( Wis. iv.) 

What is signified by the murmurs of the earliest workmen when the 

wages were paid? 
As the Jews were properly the first who were called by God, 
Christ intended to indicate that they, who were displeased that 
the gentiles, the last called, should one day receive the same 
reward with them in heaven, would find fault and murmur, which 
they afterwards did. But it will not be so in heaven; there envy, 
malevolence, and murmurs will find no place. On the contrary, 
the saints who long served God, wonder at the goodness of God 
to the converted sinners, and those who have served Him for but 
a short time, for these also there will be the same penny, that is, 
the vision, the enjoyment, and possession of God and His king- 
dom. Only in the heavenly glory there will be a difference, be- 
cause the divine lips have assured us, that each one shall be 
rewarded according to his works. The murmurs of the workmen 
and the answer of the householder, serve to teach us, that we 
should not murmur against the merciful proceedings of God 
tow r ards our neighbor, nor envy him; for envy and jealousy are 
abominable vices, hated by God, yes, devilish. Through the 
envy of Satan, death hath come into the world. ( TJ^.ii.24.) 
The envious, therefore, imitate Lucifer, but they hurt only them- 
selves, because they are consumed by their envy. " Envy," says 
St. Basil, "is an institution of the serpent, an invention of the 
devils, an obstacle to piety, a road to hell, the depriver of the 
heavenly kingdom." 



INSTRUCTION FOR SEXAGESIMA SUNDAY. H9 



How is to be understood: The first shall be last, and the 
last shall be first? 
This is again to be understood, properly, of the Jews; for they 
were the first to be called, but will be the last in number, as in 
time, because they responded not to Christ's invitation and His 
doctrine, and wili enter the Church only at the end of the world; 
while, on the contrary, the gentiles, who were not called until 
after the Jews, are still called, and will be the first in number as 
in merit, because the greater part responded and are still res- 
ponding to the call. Christ, indeed, called all the Jews, but few 
of them answered, and so few were chosen. — Would that this 
might not also come true with Christians whom God has also 
called, and whom He wishes, as far as in Him lies, to save (i. Tim. 
ii. 4.); of whom, alas! very few live in accordance with their vo- 
cation to work in the vineyard of the Lord, and, consequently, do 
not receive the penny of eternal bliss. 

PRATER. most benignant God, who, out of pure 
grace, without any merit of ours, hast called us, Thy un- 
worthy servants, to the true faith, into the vineyard of the 
holy Catholic Church, and dost require us to work in it for 
the sanctification of our souls, grant, we beseech Thee, that 
we may never be idle, but be found always faithful work- 
men, and that that which in past years we have failed to 
do, we may make up for in future by greater zeal and per- 
severing industry, and, the work being done, may receive 
the promised reward in heaven, through Jesus Christ, Thy 
Son, our Lord, &c. 



INSTRUCTION FOR SEXAGESIMA SUNDAY. 



N the Introit of this day's Mass, the Church 
brings before us one who seeks to be loosed 
from his sins, and calls on God for help and 
assistance. Arise, why sleepest thou, 
Lord? Arise, and cast us not off to the 
end. Why turnest thou thy face away 
o and forgettest our want and our trouble? 
for our soul is humbled down to the dust, our belly 
cleaveth to the earth. {Ps. xliii. 23. 26.) Glory be to the 
Father, &c. 

PRAYER OF THE CHURCH. God, who seest that we 
confide in no action of our own, let us find grace with Thee, 




120 



INSTRUCTION FOR SEXAGESIMA SUNDAY. 



and grant ns by the intercession of St. Paul, the Teacher 
of Nations, that we may be preserved from all adversities. 
Through our Lord Jesus Christ, &c. 

EPISTLE, (ii. Cor. xi. 19 — 33.; xii. 1—9.) Brethren: You 
gladly suffer the foolish: whereas yourselves are wise. For 
you suffer if a man bring you into bondage, if a man devour j 
you, if a man take from you, if a man be lifted up, if a j 
man strike you on the face. I speak according to dishonor, 
as if we had been weak in this part. Wherein any man dares 
(I speak foolishly), I dare also. They are Hebrews: so am I. 
They are Israelits : so am I. They are the seed of Abraham : 
so am I. They are ministers of Christ (I speak as one less 
wise) , I am more : in many more labors , in prisons more 
frequently, in stripes above measure, in deaths often. Of the 
Jews five times did I receive forty stripes, save one. Thrice j 
was I beaten with rods, once was I stoned, thrice I suffered 
shipwreck, a night and a day I was in the depth of the sea; 
in journeying often, in perils of waters, in perils of robbers, 
in perils from my own nation, in perils from the gentiles, in 
perils in the city, in perils in the wilderness, in perils in the 
sea, in perils from false brethren, in labor and painfullness, 
in many watchings, in hunger and thirst, in many fastings, j 
in cold and nakedness. Besides those things which are with- 
out: my daily instance, the solicitude for all the Churches. 
Who is weak, and I am not weak? Who is scandalized, and j 
I am not on fire ? If I must needs glory : I will glory of the 
things that concern my infirmity. The God and Father of 
our Lord Jesus Christ, who is blessed forever, knoweth that j 
I lie not. At Damascus the governor of the nation under 
Aretas the king guarded the city of the Damascenes to ap- 
prehend me. And through a window in a basket was I let 
down by the wall, and so escaped his hands. If I must glory 
(it is not expedient indeed) : but I will come to the visions 
and revelations of the Lord. I know a man in Christ above 
fourteen years ago, (whether in the body I know not, or out 
of the body , I know not , God knoweth) , such a one rapt 
even to the third heaven. And I know such a man (whether 
in the body, or out of the body, I know not: God knoweth): 
that he was caught up into paradise, and heard secret words, 
which it is not granted to man to utter. For such a one will 



INSTRUCTION FOR SEXAGESIMA SUNDAY. 



121 



I glory : but for myself I will glory in nothing, but in my 
infirmities. For even if I should have a mind of glory, I shall 
not be foolish: for I will say the truth. But I forbear, lest any 
man should think of me above that which he seeth in me, 
or anything he heareth from me. And lest the greatness of 
the revelations should lift me up, there was given me a sting 
of my flesh, an angel of Satan, to buffet me. For which thing 
thrice I besought the Lord, that it might depart from me, 
and he said to me: My grace is sufficient for thee; for power 
is made perfect in infirmity. Gladly therefore will I glor}^ in 
my infirmities, that the power of Christ may dwell in me. 

Why is St. Paul mentioned in the Mass of this day, and why is this 

epistle read? 

Because, in Rome, the Station or Church service is held, on 
this day, in the Church of St. Paul, and because the Church con- 
tinues to encourage us to work according to the example given 
by St. Paul who, with the grace of God, accomplished and suf- | 
fered so much; also because we should labor for the honor of j 
God, and the salvation of our souls, and as faithfully cooperate 
with the grace of God. 

Why, in the beginning of this epistle, does St. Paul say so much in 

his oion praise? 

ISot out of ambition for honor and glory, but to honor God, 
and for the love and advantage of the Corinthians, wdio allowed 
themselves to be deceived by mercenary impostors, and false 
prophets, who beguiled them out of their goods. That he might 
make public the craftiness of those deceivers who assumed the 
appearance of the true apostles, as Satan the form of a good angel. 
To shame these, and remove the obstacles they had placed in [ 
the way of the gospel, St. Paul was obliged to reveal to the Co- 
rinthians the things he had performed and endured in propagat- 
ing the holy gospel. — By trials and sufferings is the true apostle 
known; the false apostles, the hirelings, as Christ calls them, only 
care for their own bodies, for temporal advantages, not for the 
salvation of souls. We see this examplified in our days by the 
heretical missionaries who, when there is suffering, when there 
is martyrdom, take to flight, for their eyes are directed only to 
the present life and a large income, .while the Catholic missiona- 
ries rejoice if, for Christ's sake, and for the salvation of souls, 
they are permitted to suffer, and made worthy to endure the cruel 
death of the martyr. 

Who is it of whom St. Paul relates such marcels? 
Of himself, but from humility and modesty he does not say 
so; fourteen years before, forty four years after the birth of 



12*2 INSTRUCTION FOR SEXAGESIMA SUNDAY. 

Christ, St. Paul was wrapt to the third heaven, that is, to the 
ahode of happy spirits; but to preserve him in humility God per- 
mitted Satan to use the concupiscence of the flesh, which is like 
a sting in the body of man, as a temptation to the apostle, and 
continually tormented him with it. 

ASPIRATION. Give me the grace, God, in these evil 
days of the ever increasing uprising of false doctrines and 
delusions, to persevere in holding to Thy gospel, which in 
the holy Catholic Church remains unadulterated, that I may 
not allow myself to be drawn from it, neither by the charms 
of the world, nor by its mockery and reproaches. 




INSTRUCTION FOR SEXAGESIMA SUNDAY. 123 

GOSPEL. (Luke viii. 4 — 15.) At that time: When a very 
great multitude was gathered together and hastened out of 
the cities unto him, he spoke by a similitude: The sower 
went out to sow his seed. And as he sowed, some fell by the 
wayside, and it was trodden down, and the fowls of the air 
devoured it. And other some fell upon a rock; and as soon 
as it was sprung up, it withered away, because it had no 
moisture. And other some fell among thorns, and the thorns 
growing up with it, choked it. And other some fell upon 
good ground, and being sprung up, yielded fruit an hundred- 
fold. Saying these things, he cried out : He that hath ears to 
hear, let him hear. And his disciples asked him what this 
parable might be. To whom he said: To you it is given to 
know the mystery of the kingdom of God : but to the rest in 
parables, that seeing they may not see, and hearing they 
may not understand. Now the parable is this : The seed is 
the word of God. And they by the wayside, are they that 
hear: then the devil cometh, and taketh the word out of 
their heart, lest believing they should be saved. Now they 
upon the rock, are they who when they hear, receive the 
word with joy: and these have no roots, who believe for a 
while, and in time of temptation fall away. And that which 
fell among thorns, are they who have heard, and going their 
way, are choked with the cares, and riches, and pleasures of 
this life, and yield no fruit. But that on the good ground, 
are they who in a good and perfect heart, hearing the word, 
keep it, and bring forth fruit in patience. 

Why is the word of God compared to a seed? 

Because from the word of God germinates the fruit of good 
works, as from good seed grows good fruit; as it is impossible, 
therefore, for an unsown field to produce good fruit, so is it im- 
possible for man without the seed of God's word to produce good 
fruits of the spirit. 

Why, in the parable, does Christ cry out: He that hath ears to 
hear, let him hear? 
Because of the importance and necessity of the doctrine which 
was contained in the parable. For to hear the word of God is an 
absolute necessity for salvation, as the Apostle indicates: How 



1 



124 0N THE STRENGTH OF GOD'S WORD. 

shall they believe in him (Jesus) of whom they have 
not heard? {Rom. x. 14.) And Jesus praises those happy ones 
who hear the word of God and keep it. {Luke xi. 28.) And on this 
subject St. Augustine says: "Be assured, my brethren, that as 
the body becomes weakened by want and hunger, and wastes to 
a mere shadow, so the soul that is not nourished by the word of 
God, becomes shrunken, worthless, and unfit for any good work." 
Whence comes so much evil cockle, when the seed of God's word is 
so abundantly sown? 
Because, as Christ says, the seed falls now by the wayside, 
now upon a rock, now among thorns, seldom upon good soil, this 
is to say, those who hear the word of God are as a highway, over 
which many distracted thoughts are travelling which tread down 
the scattered -seed, or., like fowls of the air devour it, or they are 
like rocks, hardened by their prejudices or repeated crimes, so 
that the divine word cannot take root; or, again, they are so 
overgrown by the thorns of worldly cares, the constant desire 
for wealth and riches and sensual delights, that even if they re- 
ceive the seed, it is unable tq grow and bear fruit. 

TON THE STRENGTH OF GOD'S WORD. 
He word of God is compared, by the Prophet Jeremias, to 
a hammer which crushes hearts as hard as rocks, and to a 
fire that dries up the swamps of vice, and consumes the inve- 
terate evil habits. (Jer. xxiii. 29.) The Psalmist compares it to 
thunder that makes all tremble, a storm-wind that bends and 
breaks the cedars of Libanon, that is, proud and obstinate spirits; 
a light that dispels the darkness of ignorance; and a remedy 
that cures sin. (Ps. xxviii. 3. 5., cxviii., cv.. and cxxix. 11.) St. Paul 
compares it to a sword that divides the body from the soul, that 
is, the carnal desires from the spirit (Hebr. iv. 12.); the Apostle 
James to a mirror in which man sees his stains and his wrongs. 
{Jam. i. 23.) The Prophet Isaias to a precious rain that moistens 
the soil of the soul and fertilizes it (/sal lv. 10. 11.); and Jesus 
Himself compares it to a seed that when it falls on good ground, 
brings forth fruit an hundredfold. {Luke viii. 8.) One single grain 
of this divine seed produced the most marvellous fruits of sanctity 
in St. Augustine, St. Anthony the Great, in St. Nicholas of Tolen- 
tino, and others; for St. Augustine was converted by the words: 
"Let us walk honestly as in the day: not in rioting and 
drunkenness, not in chambering and impurities, not in 
contention and envy." (Rom. xiii. 13.) St. Anthony by the 
words: "If thou wilt be perfect, go, sell what thou hast, 
and give to the poor, and thou shalt have treasure in 
heaven; and, come, follow me." (Matt xxi. 15.) Nicholas of 
Tolentino was brought to Christian perfection by the words: 
"Love not the world, nor those things which are in the 
world." (i. John ii. 15.) 



ON THE STRENGTH OF GOD'S WORD. 



125 



How should we prepare ourselves to be benefitted by the word 

of God? 

We must be good, well tilled soil, that is, we must have a 
heart that loves truth, desires to learn, and humbly and sincerely 
seeks salvation; we must listen to the word of God with due pre- 
paration and attention, keep the divine truths we have heard, in 
our heart, frequently consider, and strive to fulfil them. 

What should be done before the sermon? 

We should endeavor to purify our conscience, for, as St. Chry- 
sostom demands: "Who would pour precious juice into a vessel 
that is not clean, without first washing it?" We should, there- 
fore, at least cleanse our hearts by an ardent sorrow for our 
sins, because the spirit of truth enters not into the sinful soul 
( Wis. i. 4.) ; we should ask the Holy Ghost for the necessary en- 
lightenment, for little or no fruit can be obtained from a sermon 
if it is not united with prayer; we should listen to the sermon 
with a good motive, that is, with a view to hearing some thing 
edifying and instructive; if we listen to a sermon only from cu- 
riosity, the desire to hear something new, to criticize the preacher, 
or to see and to be seen, we are like the Pharisees who for such 
and similar motives went to hear Christ, and derived no benefit 
therefrom. "As a straight sword goes not into a crooked sheath, 
so the word of God enters not into a heart that is filled with im- 
proper motives;" we should strive to direct our minds rightly, 
that is, to dispel all temporal thoughts, all needless distraction, 
otherwise the wholesome words would fall but upon the ears, 
would not penetrate the heart, and the words of Christ be ful- 
filled: They have ears, and hear not. 

How should we comport ourselves during the sermon? 

We should listen to the sermon with earnest, reverent atten- 
tion, for God speaks to us through the preachers, and Christ says 
to them: Who hears you, hears me. (Luke x. 6.) We must 
listen to the preachers, therefore, not as to men, but as to God's 
ambassadors, for every preacher can say with St. Paul: We are 
ambassadors for Christ, God, as it were, exhorting by 
us. (ii. Cor. v. 20.) "If," says St. Chrysostom, "when the letter of a 
king is read, the greatest quiet and attention prevail, that noth- 
ing the king's letter contains, may be lost, how much more should 
we listen with reverence and perfect silence to the word of God?" 
The word of God is, and ever will be, a divine seed, which, when 
properly received, produces precious fruit, by whomsoever sowed; 
for in the sowing it matters not who sows, but what soil is sowed. 
Be careful, also, that you do not apply that which is said, to others, 
but take it to yourself, or the sermon will be of no benefit for 
you. Are you free from those vices which the preacher decries 
and against which he battles? then, thank God, but do not despice 



1 26 0N THE STRENGTH OF GOD'S WORD. 

others who are perhaps laboring under them, rather pray, that 
they may be released and you preserved from falling into them. 
Keep also from sleeping, talking, and other extravagances, and 
remember, that whoever is of God, also willingly hears 
his word. (John viii. 47.) 

What should be done after the sermon? 

We should then strive to put into action the good we have 
heard, for God justifies not those who hear the law, but those 
who keep it (Rom. ii. 13.), and those who hear the word of God 
and do not conform their lives to it, are like the man who looks 
in the glass, and having looked in the glass goes away and pre- 
sently forgets what manner of man he is. (Jam. i. 23. 24.) To 
practise that which has been heard, it is above all necessary, 
that it should be kept constantly in mind, and thoughtfully con- 
sidered. St. Bernard says: "Preserve the word of God as you 
would your body's meat, for it is a life giving bread, and the food 
of your soul." Happy those, says Christ, who keep it. Receive it, 
therefore, into your soul's interior, and let it reach your morals, 
and your actions. 

That food which cannot be digested, or is at once thrown 
out, is useless ; the food should be well masticated, retained, and 
by the digestive powers worked up into good blood. So, not only 
on the day, but often during the week, that which was heard in 
the sermon, should be thought of, whether it has already been, or 
if it can and will be now put into practice. Speak of it to others, 
thus will much idle talk be saved, many souls with the grace of 
God roused to good, and enlightened in regard to the evil they 
had not before seen in themselves, and kept from it; let us hear 
others speak of the sermon, and especially should heads of fami- 
lies require their children and domestics to tell about it; let us 
also particularly entreat God to give us grace, that we may be 
enabled to practise the precepts given us. 

PRAYER. How much am I shamed, my God, that the 
seed of Thy divine word, which Thou hast sowed so often 
and so abundantly in my heart, has brought forth so little 
fruit! Ah! have mercy on me, and so change my heart, that 
it may become good soil, in which Thy word may take root, 
grow without hinderance, and finally bring forth fruits of 
salvation. Amen. 



127 

INSTRUCTION FOR QUINQUAGESIMA 
SUNDAY. 



He Introit of this day's Mass is the sigh of 
an afflicted, hut in God confiding soul: Be 
thou unto me a G-od, a protector, and 
a house of refuge to save me, for thou 
art my strength, and my refuge; and 
for thy name's sake thou wilt lead me, 
and nourish me. (Ps. xxx. 34.) In thee, 
Lord, have I hoped, let me never be confounded; de- 
liver me in thy justice and rescue me. (Ps. xxx. 2.) 

PKAYEE OF THE CHURCH. Hear our prayer, we be- 
seech Thee, Lord, that being freed from the claims of our 
sins, we may be preserved from all adversity. Through our 
Lord, &c. 

EPISTLE, (i. Cor. xiii. 1 — 13.) Brethren: If I speak with 
the tongues of men and of angels , and have not charity, I 
am become as sounding brass, or a tinkling cymbal. And if I 
should have prophecy, and should know all mysteries, and 
all knowledge, and if I should have all faith, so that I could 
remove mountains, and have not charity, I am nothing. And 
if I should distribute all my goods to feed the poor, and if I 
should deliver my body to be burned, and have not charity, 
it profiteth me nothing. Charity is patient, is kind: Charity 
envieth not, dealeth not perversely: it is not puffed up, it is 
not ambitious, seeketh not her own, is not provoked to 
anger, thinketh no evil, rejoiceth not in iniquity, but rejo- 
iceth with the truth : beareth all things, believeth all things, 
hopeth all things, endureth all things. Charity never falleth 
away: whether prophecies shall be made void, or tongues 
shall cease, or knowledge shall be destroyed. For we know 
in part, and we prophesy in part. But when that which is 
perfect is come, that which is in part shall be done away. 
When I was a child, I spoke as a child, I understood as a 
child, I thought as a child. But when I became a man, I 
put away the things of a child. We now see through a glass 
in a dark manner; but then face to face. Now I know in 
part : but then I shall know, even as I am known. And now 




128 



INSTRUCTION FOR QUINQUAGESIMA SUNDAY. 



there remain faith, hope, charity, these three: but the great- 
est of these is charity. 

EXPLANATION. In this epistle St. Paul speaks of the ne- 
cessity, the excellence, and the nature of true charity. He says, 
that all natural and supernatural gifts, all good works, even mar- 
tyrdom, do not avail to salvation, if they are not united and 
animated by the love of God ; because that love alone can render 
our works pleasing to Him. Therefore, though ever so much good 
is accomplished, so many alms given, prayers, fasting, and good 
deeds performed but not for love of God, or while not in the 
state of grace, no reward in heaven can be hoped for. Strive 
then, Christian soul, to lead always a pious life in love, and to 
remain always in a state of grace. 

Can faith alone, as the reformers assert, render man just, 
and save him? 

Faith alone, however strong, though it could move mount- 
ains, without love, that is, without good works performed for 
love of God and our neighbor, can never justify or save us. For, 
when St. Paul says, that man is justified by faith without 
works (Bo?n iii. 28.; xi. 6.; V^.ii.S.), he means to refer to those 
works which were done by command of the law of Moses, and 
which, as they were external pnd without true charity, were of 
no avail; he did not refer to those works which are performed in 
a state of grace with a living, love-inspired faith. Thus the same 
apostle writes to the Galatians (Gal. v. 6.), that faith only 
availeth which worketh by charity; to Titus (Tit. iii. 8.) : 
It is a faithful saying: and these things I will have thee 
affirm to the faithful constantly: that they, w r ho be- 
lieve in God, may be careful to excel in good works. 
These things are good and profitable unto men; and he 
exhorts the Colossians (Colos. i. 10.) to be fruitful in every 
good work. This St. James confirms who writes (James \\. 17.24.): 
So faith if it have not works, is dead in itself; by 
works man is justified and not by faith only. That this 
is the true doctrine of Christ, is evident from His own words, 
when He says: "Every tree that yieldethnot good fruit, 
shall be cut clown, and shall be cast into the fire." (Matt. 
vii. 19.) At the day of judgment Christ will demand good works 
of all men (Matt. xxv. 35.), and will not judge them only accord- 
ing to their faith, but by their good works, which true iaith must 
always produce. (Jpocxx. 12.; Eccl. xxxii. 24.} Would Christ 
and His apostles demand good works, if faith alone would suffice? 
"The devils also believe and tremble" (James ii. 19.), they 
believe, but they are not saved, and their faith but increases their 
torments. Therefore, the assertion that faith without good works 
is sufficient for justification and salvation, is plainly against the 



INSTRUCTION FOR QUINQUAGESIMA SUNDAY. 129 

doctrine of Christ and His Church, and must of necessity lead 
man to the greatest debaucheries, as is shown by the unhappy 
separation of the sixteenth century. 

Are good works performed while in a stale of mortal sin available? 

Good works performed while in a state of mortal sin, avail 
nothing in regard to eternal life, writes St. Lawrence Justinian, 
but aid in moderating the punishment imposed for disobedience 
and the transgression of God's commandments. They give tem- 
poral goods, such as honor, long life, health, earthly happiness, 
etc. ; they prevent from falling deeper into sin, and prepare the 
heart for the reception of grace ; so the pious Gerson writes : "Do 
as much good as you can even though in the state of mortal sin, 
that God may give light to your heart." 

ASPIRATION. God of love, pour the spirit of true 
charity into my heart, that, as taught by St. Paul, I may 
endeavor to be always in a state of grace, that all my works 
may be pleasing to Thee, and meritorious for me. 

GOSPEL. (Luke xviii. 31 — 43.) At that time : Jesus 
took to him the twelve, and said to them: Behold, we go up 
to Jerusalem, and all things shall be accomplished which 
were written by the prophets concerning the Son of Man. 
For he shall be delivered to the gentiles, and shall be mocked, 
and scourged, and spit upon: and after they have scourged 
him, they will put him to death, and the third day he shall 
rise again. And they understood none of these things, and 
this word was hid from them, and they understood not the 
things that were said. Now it came to pass, that when he 
drew nigh to Jericho, a certain blind man sat by the way- 
side, begging. And when he heard the multitude passing by, 
he asked what this meant. And they told him, that Jesus 
of Nazareth was passing by. And he cried out, saying: Jesus, 
Son of David, have mercy on me. And they that went be- 
fore, rebuked him, that he should hold his peace. But he 
cried out much more : Son of David, have mercy on me. And 
Jesus standing, commanded him to be brought unto him. 
And when he was come near, he asked him, saying : What 
wilt thou that I do to thee? But he said: Lord, that I may 
see. And Jesus said to him : Receive thy sight : thy faith 







130 



INSTRUCTION FOE QUINQUAGESIMA SUNDAY. 



hath made thee whole. And immediately he saw, and fol- 
lowed him, glorifying God. And all the people, when they 
saw it, gave praise to Grod. 




Why did Christ so often foretell His passion to His disciples ? 

Because of His great desire to suffer for us, for we speak 
often of that which we desire; aud because He wished, that His 
disciples when they should see Him, later, treated as a criminal 
and martyred, would not think evil of Him, or imagine them- 
selves deceived, hut remember, that He had foretold all, minutely, 
that all happened of His own will, and hence they would not be 
cast down. 



INSTRUCTION FOR QUINQUAGESIMA SUNDAY. 131 

Did not the disciples understand anything of that which He told 
of His future sufferings ? 
They may, certainly, have well understood He was to suffer, 
for which reason Peter tried to keep Him from it {Matt. xvi. 22.); 
but they did not comprehend why or for what He would suffer, 
or how He would rise again. All this the Holy Ghost gave them 
to understand, after it had come to pass. {John xvi. 26.) The light 
of the Holy Ghost is of so much value, that without it even the 
clearest doctrines taught by faith, are not understood. 

Why here, as in other places, does Christ speak of Himself as the 

Son of Man? 

He wished to show, in the Jews' way of speaking, He was also 
man, a descendant of Adam, that we should be humble, and not 
look for high titles. 

Why did the blind man call Christ the Son of David? 
Because, like all the Jews, he believed that the Messiah, ac- 
cording to humanity, would be of the house of David, as was 
promised. (Ps. cxxxi. 11.) 

Why did Christ ask the blind man: What wilt thou that I do 

to thee? 

This He asked, not because He was unaware of the blind 
man's wish, but to enable him to better show his faith and hope, 
that through Christ he would receive his sight; and that He 
might show us how He loves to do good to us, and how it pleases 
Him if we trustfully place our wants before Him. We should learn 
from this blind man who would not be restrained by the passing 
crowd, in his ardent and reiterated request, not to pay attention, 
in the work we have commenced, to human respect, or human 
judgment, but to persevere, and not allow ourselves to be led 
astray by the world's mockery or contempt. We should also learn 
to thank God, and faithfully cling to Him, if He has once opened 
the eyes of our mind, and healed our spiritual blindness, which is 
far more deplorable than physical blindness, for nothing can be 
more miserable than not to see and understand God, ourselves, 
what is necessary for our salvation, and what is pernicious to it. 

Why is this gospel read on this Sunday? 
The Church wishes to remind us of the painful passion and 
death of Jesus, and so impress us by the contemplation, that we 
may avoid and despise the wicked, heathenish amusements of the 
carnival, sinful pleasures which the Church has always condemned, 
because they come from dark paganism, and, to detain the people 
from them, commands, that during the three days of the carnival 
the Blessed Sacrament shall be exposed for public adoration, 
sermons given, and the faithful exhorted, to liave recou se at 
this time to the Sacraments of Penance and of the Altar, with the 



9* 



132 



INSTRUCTION FOR LENT. 



reception of which Pope Clement xiiii. (Breve, 23. June 1765) 
connects a plenary indulgence. A true Catholic will conform to 
the desire of his holy Church, considering the words St. Augustine 
spoke, at this time, to the faithful, "The heathens (as also the 
worldly people of our days) shout songs of love and merriment, 
but you should delight in the preaching of the word of God ; they 
rush to the dramatic plays, but you should hasten to Church; 
they are intoxicated, but you should be sober and fast." 

PRAYEB. most benign Jesus ! who didst so desire to 
suffer for us, grant, that we may willingly suffer for love of 
Thee ; that we may hate and fly from the detestable pleas- 
ures of the world and the flesh, and practise penance and 
mortification, that by so doing we may merit to be released 
from our soul-blindness, to love Thee more and more ard- 
ently, and finally possess Thee forever. 



According to the fathers of the Church, Justinus and Ire- 
naeus, the fast before Easter was instituted and sanctified 
by Christ Himself; according to the saints Leo and Jerome, the 
holy apostles ordained it after Jesus' example. 

Why is the fast re qui?' eel, and why for forty days before Easter? 
In imitation of Christ's forty days' fast for us; to participate 
in the fasting and sufferings of Christ, by voluntary mortification, 
as did St. Paul, who sought thus to fill up what was wanting of 
the sufferings of Christ {Col. \: 24.); that we may subject our 
flesh to the spirit, and mortify our evil desires; that we may 
lead a pure life, and thus prepare for the holy festival of Easter, 
and the reception of the divine Lamb, Jesus; and, finally, that 
we may render God satisfaction for our sins, and do penance, as 
Pope Gregory says, by one short fast, lasting for only the tenth 
part of a year, for the sins of one whole year. 

Was fasting observed in old limes as well as in the present? 

Yes, but much more strictly; for the people then not only 
abstained from meat, as now, but also from all that which is con- 
nected with it, such as: eggs, butter, cheese, &c, even from wine 
and fish, although this was not the general command of the 
Church; they fasted all day, and only ate in the evening after 
vespers, in remembrance of which, vespers are now said before 
dinner-time, because the Church, as a kind mother, now permits 
the supper to be changed into a dinner, and also allows something 



INSTRUCTION FOR LENT. 




Who instituted Lent? 



INSTRUCTION FOR ASH- WEDNESDAY. 



133 



to be taken in the evening, that the body may not be too much 
weakened, and unfitted fur labor. 

How much does this ancient custom shame the Christians of 
to-day who think the fast in our times too strict ! "But," asks St. 
Ambrose, "what sort of Christians are they? Christ, who never 
sinned, fasted for our sins, and we will not fast lor our own great 
and numerous sins?" 

How should the holy season of Lent be spent ? 

As according to the teaching of St. Leo, the main thing in 
fasting is not the abstinence from food, which is unavailingly kept 
from the body, if the mind is not at the same time withdrawn 
from wickedness, we should strive during Lent, not only to be 
temperate in eating and drinking, but especially to lead a modest 
life, sanctifying the days by persevering prayer and devoutly at- 
tending church. 

PRAYER FOR THE BEGINNING OF LENT. 

Almighty God! I unite myself at the beginning of this 
holy season of penance with the Church militant, endeavor- 
ing to make these really days of sorrow for my sins and 
crucifixion of the sensual man. Lord Jesus! in union with 
Thy fasting and passion, I offer Thee my fasting in obedience 
to the Church, for Thy honor, and in thanksgiving for the 
many favors I have received, in satisfaction for mine and 
others' sins, and that I may receive the grace to avoid such 
and such a sin, and to practise such and such a virtue. 



INSTRUCTION FOR ASH- WEDNESDAY. 

BWhy is this day thus named? 
Ecause on this day the Church blesses ashes, and places 
them on the heads of her faithful children, with the words: 
"Remember, man, thou art dust, and unto dust thou shalt return." 

Why is this done? 
St. Charles Borromeo gives us the following reasons for this 
practice: that the faithful may be moved to the heart's sincere 
humility; that the heavenly blessing may descend upon them, by 
which they, being really penitent, will weep with their whole 
^oul for their sins, remembering how earth was cursed because 
of sin, and we thus have all to return to the dust of earth ; that 
strength to do true penance may be given the body; and that 
our soul may be endowed with divine force to persevere in 
penance. 



134 INSTRUCTION FOR ASH- WEDNESDAY. 

With such thoughts let the ashes be put upon your head, 
while you ask in all humility and with a contrite heart, for God's 
mercy and grace. 

Does it please God, that for such reasons, ashes should be put 
upon our heads ? 

It does, for God Himself commanded the Israelits to put ashes 
on themselves for a sign of repentance. (Jer. xxv. : 4.) Thus did 
David (Ps. ci. 10 j who even strewed ashes on his bread; the Ni- 
nivites (Jonas iii. 5.), Judith (Jud. ix.), Mardochai (Esth. iv.), Job 
(Job xlii. 6.), &c. The Christians of the earliest times followed this 
practice as often as they did public penance for their sins. 

Why from this day until the end of Lent, are the altars draped 

in violet? 

Because, as has been already said, the holy season of Lent is 
a time of sorrow and penance for sin, and the Church desires 
externally to demonstrate, by the violet with which she drapes 
the altar, by the violet vestments worn by the priests, and by the 
cessation of the organ and festive singing, that we in quiet mourn- 
ing are bewailing our sins ; and to still further impress the spirit 
of penance upon us, there is usually only a simple crucifix or a 
picture from Christ's passion, left visible upon the altar, and de- 
voutly gazing it, the heart is generally prepared for contrition. 

In the Introit of this day's Mass the Church uses the fol- 
lowing words by which to make known her zeal for penance, and 
to move God to mercy: Thou, o Lord, hast mercy on all, 
and hatest none of those things, which thou hast cre- 
ated; thou winkest at the sins of men, to draw them to 
repentance, and thou pa'rdonest them ; because thou art 
the Lord our God. (Wis. xi. 24. 25.) Have mercy on me, 
God, have mercv on me; for my soul trusteth in thee. 
(Ps. lvi. 2.) Glory be to the Father, &c. 

PEAYER OF THE CHURCH. Grant, o Lord, that Thy 
faithful may enter on this solemn fast with suitable piety, 
and go through it for the benefit of their salvation. Through 
Jesus Christ, our Lord, &c. 

LESSON. (Joel ii. 12—19.) Thus saith the Lord: Be 
converted to me with all your heart, in fasting, in weeping, 
and in mourning. And rend your hearts, and not your gar- 
ments, and turn to the Lord your God : for he is gracious 
and merciful, patient and rich in mercy, and ready to repent 
of the evil. Who knoweth but he will return, and forgive, 
and leave a blessing behind him, sacrifice and libation to 
the Lord your God? Blow the trumpet in Sion, sanctify a 
fast, call a solemn assembly, gather together the people, 



INSTRUCTION FOR ASH- WEDNESDAY. 



135 



sanctify the Church, assemble the ancients, gather ^together 
the little ones and them that suck at the breasts: let the 
bridegroom go forth from his bed, and the bride out of the 
bride-chamber. Between the porch and the altar the priests, 
the Lord's ministers, shall weep and shall say: Spare, OLord, 
spare thy people : and give not thine inheritance to reproach, 
that the heathens should rule Qver them. Why should they 
say among the nations: Where is their God? The Lord hath 
been zealous for his land, and hath spared his people. And 
the Lord answered and said to his people : Behold, I will send 
you corn, and wine, and oil, you shall be filled with them : 
and I will no more make you a reproach among the nations : 
saith the Lord Almighty. 

EXPLANATION. The Prophet Joel exhorts the Jews to 
sorrow and penance for their sins, that they might evade the ex- 
pected judgment to be sent by God upon the city of Jerusalem. 
He required of them to show their repentance not merely by 
rending their garments, a sign of mourning with the Jews,' but 
by a truly contrite heart. By this lesson from the prophet, the 
Church wishes, we should see plainly what qualities our penance 
should possess, if we desire reconciliation with God, forgiveness 
of our sins, and delivrance at the Last Day, which qualities are 
not merely abstinence from food and amusements, but the prac- 
tice of real mortification of our evil inclinations, thus becoming 
with our whole heart converted to God. 

GOSPEL. {Matt. vi. 16 — 21.) At that time: Jesus said 

to his disciples : When you fast be not as the hypocrites, sad. 

For they disfigure their faces, that they may appear to men 

to fast. Amen I say to you, they have received their reward. 

But thou, when thou fastest, anoint thy head, and wash thy 

face: that thou appear not to men to fast, but to thy Father, 

who is in secret: and thy Father, who seeth in secret, will 

reward thee. Lay not up for yourselves treasures on earth : 

where the rust and moth consume, and where thieves break 

through and steal. But lay up for yourselves treasures in 

heaven: where neither rust nor moth doth consume, and 

where thieves do no break through, nor steal. For where thy 

treasure is, there is thy heart also. 

EXPLANATION. Jesus forbids us to look for the praises of 
men, when performing good works, of which the fast is one, and 



136 



THURSDAY AFTER ASH- WEDNESDAY. 



that which is still worse, to do good, as the Pharisees, from hy- 
pocrisy. He also warns us against avarice and the desire for 
temporal riches, urging us to employ our temporal goods, in 
giving alms, and doing works of charity, thus laying up treasures 
of meritorious deeds in heaven, which are there rewarded and 
will last there forever. u \\hat folly," says St. Chrysostom, "to 
leave our goods where we cannot stay, instead of sending them 
before us where we are going— to heaven!" 

THUKSMY AFTER ASH-WEMESDAY. 

i 

LESSON. (Isai. xxxviii. 1 — 6.) In those days Ezechias 
was sick even to death, and Isaias the son of Amos the pro- 
phet came unto him, and said to him : Thus saith the Lord : 
Take order with thy house for thou shalt die, and not live. 
And Ezechias turned his face towards the wall, and prayed 
to the Lord, and said: I beseech thee, Lord, remember 
how I have walked before thee in truth, and with a perfect 
heart, and have clone that which is good in thy sight. And 
Ezechias wept with great weeping. And the word of the Lord 
came to Isaias, saying: Go and say to Ezechias: Thus saith 
the Lord the God of David thy father: I have heard thy 
prayer, and I have seen thy tears . behold, I will add to thy 
clays fifteen years : And I will deliver thee and this city out 
of the hands of the king of the Assyrians, and I will protect 
it. saith the Lord Almighty. 

EXPLANATION. In the fourteenth year of his reign, death, 
by the command of the Lord, was announced by the Prophet 
Isaias to Ezechias, King of Juda, and he, no longer young, turned 
confidently to God, and asked that his life might be -prolonged, 
which was granted. 

The Church by this exhorts us, by a pious life and by fervent 
prayer to be ready for death, that we may receive, if not the pro- 
longation of our temporal life, eternal life. 

GOSPEL. (Matt. viii. 5 — 13.) 

fSee this gospel, commencing with the words: "And when he had 
entered into Capharnaum," and its explanation in the instruction 
for the third Sunday after Epiphany.] 

PETITION. Teach me, Lord, to love my neighbor, as 
did this centurion, and grant me Thy grace, that I may 
imitate his great humility, and always as confidently as he 
believe in Thee, and trust Thy power and goodness. 



137 



FRIDAY AFTER ASH-WEDNESDAY. 

LESSON. (Isai. lviii. 1—9.) Thus saith the Lord God: 
Cry, cease not, lift up thy voice like a trumpet, and shew 
my people their wicked doings, and the house of Jacob their 
sins. For they seek me from day to day, and desire to know 
my ways, as a nation that hath done justice, and hath not 
forsaken the judgment of their God : they ask of me the judg- 
ments of justice: they are willing to approach to God. Why 
have we fasted, and thou hast not regarded: why have we 
humbled our souls, and thou hast not taken notice ? Behold, 
in the day of your fast, your own will is found, and you 
exact of all your debtors. Behold, you fast for debates and 
strife, and strike with the fist wickedly. Do not fast as you 
have done until this day, to make your cry to be heard on 
high. Is this such a fast, as I have chosen: for a man to 
afflict his soul for a clay? is this it, to wind his head about' 
like a circle, and to spread sackcloth and ashes? wilt thou 
call this a fast, and a day acceptable to the Lord ? Is not 
this rather the fast that I have chosen? loose the bands of 
wickedness, undo the bundles that oppress, let them that 
are broken go free, and break asunder every burden. Deal 
thy bread to the hungry, and bring the needy and the har- 
bourless into thy house: when thou shalt see one naked, 
cover him, and despise not thy own flesh. Then shall thy 
light break forth as the morning, and thy health shall spee- 
dily arise, and thy justice shall go before thy face, and the 
glory of the Lord shall gather thee up. Then shalt thou call, 
and the Lord shall hear: thou shalt cry, and he shall say; 
Here I am, for I the Lord thy God am merciful. 

EXPLANATION. Of the true fast such as God, through the 
prophet, demands, St. Bernard writes: "If only the tickling of 
the palate has sinned, let it fast, it is enough; hut since all the 
members of the body have sinned as well, why should they not 
also fast? The eye should, therefore, abstain from all vain and 
curious sights; trie ears from listening to idle talk and tales; the 
tongue from all detraction and frivolous words; but far more let 
the soul abstain from all sin and evil pleasures. Without this fast 
the Lord reproves all others, as it is written: Behold, on the 
day of your fast, your own will is found, that is, you fast 
as it pleases you, not as God requires." 



138 SATURDAY AFTER ASH-WEDNESDAY. 

GOSPEL. (Matt, v. 43—48.; vi. 1—4.) At that time: 
Jesus said to his disciples: You have heard that it hath 
been said: Thou shalt love thy neighbor, and hate thy enemy. 
But I say to you, love your enemies, do good to them that 
hate you: and pray for them that persecute and calumniate 
you: that you may be the children of your Father who is in 
heaven, who maketh his sun to rise upon the good and bad, 
and raineth upon the just and the unjust. For if you love 
them that love you, what reward shall you have ? do not 
even the publicans the same? And if you salute your breth- 
ren only, what do you do more 1 do not also the heathens the 
same? Be you therefore perfect, as also your heavenly Father 
is perfect. Take heed that you do not your justice before 
men, to be seen by them : otherwise you shall not have a 
reward of your Father who is in heaven. Therefore when 
thou dost an alms deed, sound not a trumpet before thee, as 
the lrypocrites do in the synagogues and in the streets, that 
they may be honoured by men. Amen I say to you they 
have received their reward. But when thou dost alms, let 
not thy left hand know what thy right hand doth. That thy 
alms may be in secret, and thy Father who seeth in secret, 
will repay thee. 

EXPLANATION. In regard to the loving of our enemies 
which Christ so emphatically enforces in this day's gospel, St. 
Chrysostom gives nine degrees or steps, when he says: "The first 
degree in loving your enemy is, that you do not begin the enmity; 
the second, that you clo not continue it in the same way, after it 
has begun ; the third, that you repay not like for like, but that 
you yield; the fourth, that you advance yourself to bear the in- 
sult f the fifth, that you yourself offer more than the offender 
demands: the sixth, that you do not hate him by whom you suf- 
fer; the seventh, that you love him who offends you; the eighth, 
that you willingly bestow benefits upon him ; the ninth, that you 
even pray to God for your enemy. Do this and you will follow 
Jesus, who even on the cross loved His enemies and prayed for 
them." 

SATURDAY AFTER ASH-WEDNESDAY. 

LESSON. (Isal lviii. 9 — 14.) Thus saith the Lord God: 
If thou wilt take away the chain out of the midst of thee, 



SATURDAY AFTER ASH-WEDNESDAY. 139 

and cease to stretch out the finger, and to speak that which 
is good for nothing. When thou shalt pour out thy soul to 
the hungry, and shalt satisfy the afflicted soul, then shall 
thy light rise up in darkness, and thy darkness shall be as 
the noonday. And the Lord will give thee rest continually, 
and will fill thy soul with brightness, and deliver thy bones, 
and thou shalt be like a watered garden, and like a fountain 
of water, whose waters shall not fail. And the places that 
have been desolate for ages, shall be built in thee: thou shalt 
raise up the foundations of generation and generation: and 
thou shalt be called the repairer of the fences, turning the 
paths into rest. If thou turn away thy foot from the sabbath, 
from doing thy own will in my holy day, and call the sab- 
bath delightful, and the holy of the Lord glorious, and glorify 
him, while thou dost not thy own ways, and thy own will 
is not found, to speak a word : Then shalt thou be delighted 
in the Lord, and I will lift thee up above the high places ol 
the earth, and will feed thee with the inheritance of Jacob 
thy father. For the mouth of the Lord hath spoken it. 

EXPLANATION. In this lesson God promises peace and 
happiness to those who keep from usury, which is understood by 
the chain, by which the rich bind the poor, and who are peaceful, 
practise silence, and aid the poor in their needs; He likewise 
promises abundance of blessing to those who celebrate the Lord's 
festivals with due devotion and sanctity. 

Let us learn from these words to be at peace with all men, 
to subdue our tongues, to exercise mercy towards those in want, 
and to celebrate the days of the Lord with sacred joy, and deep 
reverence, that glorious reward may be ours here and hereafter. 

GOSPEL. (Mark. vi. 47 — 56.) At that time: When it 
was late, the ship was in the midst of the sea, and himself 
alone on the land. And seeing them labouring in rowing (for 
the wind was against them) and about the fourth watch of 
the night he cometh to them walking upon the sea, and he 
would have passed by them. But they seeing him walking 
upon the sea, thought it was an apparition, and they cried 
out. For they all saw him, and were troubled. And imme- 
diately he spoke with them, and said to them: Have a good 
heart, it is I, fear ye not. And he went up to them into the 
ship, and the wind ceased. And they were far more aston- 



140 



INSTRUCTION FOR THE FIRST SUNDAY IN LENT. 



ished within themselves : for they understood not concerning 
the loaves : for their heart was blinded. And when they had 
passed over, they came into the land of Genesareth, and set 
to the shore. And when they were gone out of the ship, im- 
mediately they knew him; and running through that whole 
country, they began to carry about in beds those that were 
sick, where they heard he was. And whithersoever he ent- 
ered, into towns, or into villages, or cities, they laid the sick 
in the streets, and besought him that they might touch but 
the hem of his garment: and as many as touched him, were 
made whole. 

EXPLANATION. Three things we have to consider in this 
gospel: The omnipotence of Jesus, the impotence of man; the 
apostles and disciples had been the whole night on the sea, unable 
to reach the shore ; in the morning, at the fourth watch of the 
night, Jesus is seen coming, walking on the waves, the wind 
ceases, and the ship speeds to the shore; — and the blindness of 
the disciples, who, the day before, had seen Jesus feed many 
thousands of men with a few loaves of bread, and yet could not 
see, that the Lord, omnipotent in all things, could also walk upon 
the waves of the sea. 

From this we learn the need we have of God's assistance and 
of His light, and let us often cry in our wants and temptations: 
"Send us light and strength, Lord, that we may happily reach 
the shore of the heavenly fatherland!'' 



INSTRUCTION FOR THE FIRST SUNDAY IN 
LENT, called INVOCARIT. 



His Sunday is called Invocabit, because the Introit of 



JL the Mass begins with this word, which is taken from the 
ninetieth psalm, wherein we are urged to confidence in God, who 
willingly hears the prayer of the penitent: He shall cry to me, 
and I will hear him: I will deliver him and I will glo- 
rify him: I will fill him with length of days. (Ps. lxc. 
15. 16.) He that dwelleth in the aid of the Most High, 
shall abide under the protection of the God of heaven. 
(Ps. lxc. 1 ) Glory be to the Father, &c. 




PRAYER OF THE CHURCH. God, wo dost purify Thy 
Church by the annual observance of Lent; grant, that what 



INSTRUCTION FOR THE FIRST SUNDAY IN LENT. X41 

Thy children strive to obtain of Thee by abstinence, they 
may secure by good works. Through our Lord, &c. 

EPISTLE, (ii. Cor. vi. 1 — 10.) Brethren: We exhort you, 
that you receive not the grace of God in vain. For he saith : 
"In an acceptable time have I heard thee; and in the day of 
salvation have I helped thee." Behold, now is the acceptable 
time: behold, now is the day of salvation. Giving no offence 
to any man, that our ministry be not blamed : but in all 
things let us exhibit ourselves as the ministers of God, in 
much patience, in tribulation, in necessities, in distresses, in 
stripes, in prison, in seditions, in labours, in watchings, in 
fastings, in chastity, in knowledge, in long-suffering, in 
sweetness, in the Holy Ghost, in charity unfeigned, in the 
word of truth, in the power of God; by the armour of justice 
on the right-hand, and on the left: by honour, and dishonour: 
by evil report, and good report: as deceivers, and yet true: 
as unknown, and yet known: as dying, and behold we live: 
as chastised, and not killed: as sorrowful, yet always rejoic- 
ing: as needy, yet enriching many: as having nothing, and 
possessing all things. 

EXPLANATION. The Church very appropriately has read 
on this day this epistle of St. Paul, in which he exhorts the Chris- 
tians to make use of the time of grace. A special time of grace 
is Lent, in which everything invites to conversion and penance, 
a time, therefore, in which God is ready to make rich bestowal 
of His graces. As St. Anselm says, those do not use the grace 
who do not cooperate with it. Let us, therefore, follow St. Paul's 
example, and earnestly practise those virtues he places before us, 
and especially those of temperance, patience, chastity, liberality, 
love of God and of our neighbor. Let us arm ourselves with the 
arms of justice at the right and the left, that is, let us strive to 
be humble in prosperity, in adversity trustful of God's help. Let 
us be never led from the path of virtue, by mockery, contempt, 
nor by persecution, by torments, or death. 

ASPIRATION. Grant, Jesus, that we may always 
faithfully cooperate with Thy graces, and well employ the 
time Thou hast again given for our salvation. 

GOSPEL. (Matt. iv. 1 — 11.) At that time: Jesus was 
led by the spirit into the desert, to be tempted by the devil. 
And when he had fasted forty days and forty nights, he was 
afterwards hungry. And the tempter coining, said to him: 



142 INSTRUCTION FOR THE FIRST SUNDAY IN LENT. 




If thou [be the Son of God, command that these stones be 
made bread. But he answered and said: It is written, "Not 
by bread alone doth man live, but by every word that pro- 
ceedeth out of the mouth of God." Then the devil took him 
into the holy city, and set him upon a pinnacle of the temple, 
and said to him: If thou be the Son of God, cast thyself 
down; for it is written: "He hath given his angels charge 
over thee, and in their hands shall they bear thee up, lest 
perhaps thou clash thy foot against a stone. " Jesus said to 
him: It is written again, "Thou shalt not tempt the Lord thy 
God.'' Again the devil took him up into a very high mount- 



INSTRUCTION FOR THE FIRST SUNDAY IN LENT. 



143 



am, and shewed him all the kingdoms of the world, and the 
glory of them, and said to him: All these will I give thee, 
if thon wilt fall down and adore me. Then Jesns said to him : 
Begone, Satan: for it is written: "The Lord thy God shalt 
thou adore, and him only shalt thou serve." Then the devil 
left him; and behold, angels came and ministered to him. 

INSTRUCTION. I. Christ went into the desert by inspiration 
of the Holy Ghost to prepare by fasting and prayer, for His mis- 
sion of preacher, and to endure the temptations of Satan, that, as 
St. Paul says, He might be one tempted in all things like as 
we are, without sin, and so become for us a Highpriest who 
knew how to have compassion on our infirmities (Hebr. iv. 
15.), and to show us by His own example, how we should, armed 
with the word of God, as with a sword, overcome the tempter. 
(Eph.vi. 17.) — Let us, therefore, courageously follow Christ to 
the combat against all temptations, with His assistance it will not 
be hard to conquer them. He has certainly taught us to overcome 
the hardest ones : the lust of the eyes, of the flesh, and the pride of 
life, and if we overcome these, it will be easy to conquer the rest 

II If Christ, the only Son of God, permitted Himself to be 
tempted by Satan, even, taken up a high mountain, and to the 
pinnacle of the temple, it should not appear strange to us, that 
we are assailed by many temptations, or that we should find in 
the lives of so many saints, that the evil spirit tormented them 
by various images of terror and vexation. This we find in the hi- 
story of the pious Job, where we also find at the same time, that 
the evil spirit cannot bend a hair of our head without God's 
permission. 

III. From the coming of the angels to minister to Christ, after 
He had conquered Satan, we see that all who bravely resist 
temptations, will enjoy the assistance and consolations of the be- 
loved angels. 

DOCTRINAL AND MORAL INSTRUCTION ON 

TEMPTATIONS. 
To be tempted by the devil. (AJatt.iv. 1.) 

A What is a temptation? 
Temptation is either a trial for instruction and exercise in 
virtue, or a deception and incitement to sin. In the 
first sense God tempts man, in the second the devil, the world 
or bad people, and the flesh, by evil thoughts, feelings, words, 
or works. 

Through what are we principally tempted? 
By our own evil concupiscence and inclination to sin which 
adhere to us through original sin {Jam. i. 14.), on account of which 



144 INSTRUCTION FOR THE FIRST SUNDAY IN LENT. 



it is said, that the flesh lusteth against the spirit. {Gal. 
v. 17.) 

Does the devil also tempt us? 
He does, and is therefore called, in this day's gospel, the 
tempter. St. Peter teaches us this, having himself experienced 
it: Be sober and watch, because your adversary, the 
devil, as a roaring lion, goeth about, seeking whom he 
may devour, (i. Peter v. 8.) Not all temptations are to be as- 
cribed to the devil, however, but often come from our own cor- 
rupted nature, our own incautiousness, or looseness of our senses, 
by which we expose ourselves to the danger of falling into sin. 

Hoiv does the devil tempt us to sin? 
In a twofold manner: He incites the concupiscence of man 
to those sins to which he sees him inclined, and then seeks so to 
blind and confuse his imagination, that he neither reflects, nor 
properly sees the temporal injury, disgrace, and derision, nor the 
shamefulness of sin and its eternal punishment, but throws him- 
self into it. Thus the devil seduced Eve, our first mother, and 
thus he tempted Christ, with whom he could not, of course, suc- 
ceed, for He was incapable of sin. He tempts bad people to per- 
secute us, or to tempt us by their wicked vanities, as he did with 
the friends of Job. 

Can the devil force us to evil? 
He cannot; "for as a chained dog," says St. Augustine, "can 
bite none but those who go near him, so the devil cannot harm 
with his temptations those who do not consent to them. Like the 
dog he can bark at you, but cannot bite you against your will." 
Not by force but by persuasion Satan strives to injure, he does 
not force our consent, but entreats it. Seek, therefore, to subdue 
your passions and your senses, especially your eyes, and you will 
either remain free from all temptations, or easily overcome them. 

Does God also tempt us ? 

God does indeed tempt us, but not to sin, as St. James ex- 
pressly teaches. {Jam. i. 13.) God either Himself proves us by 
sufferings and adversities, or He permits the temptations of the 
devil or evil minded people to come upon us, to give us oppor- 
tunity to practise the virtues of love, patience, obedience, etc. 
Thus He said to the Jews through Moses: The Lord, your 
God, trieth you, that it may appear, whether you love 
him with all your heart and with all your soul, or not. 
{Dent. xiii. 3.) 

Does God permit us to be tempted by man also? 

He does, and for the same reasons. Thus He permitted the 
chaste Joseph to be tempted by Potiphar's wife {Gen. xxxix. 7.); 
Job by his wife and his friends^. {Job ii. 9.) But He never permits 
us to be tempted beyond our strength, but gives us always suf- 



MONDAY IN THE FIRST WEEK OF LENT. 



145 



ficient grace to overcome and even gain benefit from the tempta- 
tion, (i. Cor. x. 13.) 

Are the temptations pernicious and bad? 

No; they are useful and necessary, rather. "Hard is the 
fight," St. Bernard writes, "but meritorious, for although it is 
accompanied by suffering, it is followed by the crown" (Apoc. ii. 
12.); and Origen says {Libr. Num.\ "As meat becomes corrupt 
without salt, so does the soul without temptations." Temptations, 
then, are only injurious when consent is given, and we suffer our- 
selves to be overcome by them. 

When is consent given to temptations ? 

No sooner than we consciously and voluntarily decide to do 
the evil to which we are tempted; so long as we resist it, and 
feel an aversion for it, so long we do not consent, and commit 
no sin. 

What are the best means of overcoming temptations? 
Humility is one ; for thus answered St. Anthony, when he saw 
the whole earth covered with snares, and was asked, "Who will 
escape?" "The humble;" he who knows his own frailty, distrusts 
himself, and relies only on God, who resists the proud and gives 
His grace to the humble (Jam. iv. 6.); other means are: the fervent 
invocation of the Mother of God, of our holy guardian angel, and 
patron saints; the pronouncing of the holy name of Jesus, making 
the sign of the cross, sprinkling holy water ; the remembrance of 
the presence of God, who knows our most secret thoughts, and 
before whom we are indeed ashamed to think or do that which 
would cause us shame in the presence of an honorable person; 
frequent meditation on death, hell, and eternal joys; flying from 
all those persons and places by whom and in which we are ge- 
nerally tempted ; fervent prayers, especially socalled ejaculations 
as: "Lord, save me, I perish! Lord, hasten to help me!" finally, 
the sincere acknowledgment of our temptations at the tribunal of j 
penance, which is a remedy especially advised by pious spiritual 
teachers. 

PRAYER. Lord Jesus! who spent forty days in the 
desert without food or drink, and didst permit Thyself, be- 
sides, to be tempted by the evil spirit, give me, I beseech 
Thee by that holy fast, the grace to combat, during this 
holy season of Lent, under Thy protection, against intem- 
perance, and to resist the suggestions of Satan, that I may 
win the crown of eternal life. Amen. 

MONDAY IN THE FIRST WEEK OF LENT. 

LESSON. {JEzeh. xxxiv. 11 — 16.) Thus saith the Lord 
God: Behold, I myself will seek my sheep, and will visit them. 



10 



146 



MONDAY IN THE FIRST WEEK OF LENT. 



As the shepherd visit eth his flock, in the day when he shall 
be in the midst of his sheep that were scattered : so will I 
visit my sheep, and will deliver them out of all the places 
where they have been scattered in the cloudy and dark day. 
And I will bring them out from the peoples, and will gather 
them out of the countries, and will bring them to their own 
land: and I will feed them in the mountains of Israel, by the 
rivers, and in all the habitations of the land: I will feed 
them in the most fruitful pastures, and their pastures shall 
be in the high mountains of Israel: there shall they rest on 
the green grass, and be fed in fat pastures upon the mount- 
ains of Israel. I will feed my sheep : and I will cause them 
to lie down, saith the Lord God. I will seek that which was 
lost: and that which was driven away, I will bring again: 
and I will bind up that which was broken, and I will 
strengthen that which was weak, and that which was fat 
and strong, I will preserve : and I will feed them in judgment, 
saith the Lord Almighty. 

EXPLANATION. After these words to the Jews, to whom 
God promised, that He would free them from Babylonian capti- 
vity, and then pasture and protect them like a good pastor, the 
prophet describes, in a higher sense, the time when all nations 
will be united under one shepherd, namely Christ Jesus, in one 
sheepfold. These words may be applied, at the same time, to a 
soul, that by a true conversion has been released by the Good 
Shepherd Jesus, who has everywhere followed it, from the power 
of Satan, and is now carefully nourished, by Him, by His word 
and His blessed Sacraments, and filled with heavenly consolations. 
- Christian, who, perhaps, hast strayed away by sin from 
Jesus, the Good Shepherd, hasten back to Him in sorrow; with 
joy He will receive you, and present you His love! 

GOSPEL. {Matt. xxv. 31—46.) At that time: Jesus said 
to his disciples: When the Son of Man shall come in his ma- 
jesty, and all the angels with him, then shall he sit upon 
the seat of his majesty. And all nations shall be gathered 
together before him, and he shall separate them one from 
another, as the shepherd separateth the sheep from the goats : 
and he shall set the sheep on his right hand, but the goats j 
on his left. Then shall the king say to them that shall be on 
his right hand : Come, ye blessed of my Father, possess the 
kingdom prepared for you from the foundation of the world. 



TUESDAY IN THE FIRST WEEK OF LENT. 147 

For I was hungry, and you gave me to eat: I was thirsty, 

and you gave me to drink : I was a stranger, and you took 

me in: naked, and you clothed me: sick, and you visited me: 

I was in prison, and you came to me. Then shall the just 

answer him, saying: Lord, when did we see thee hungry, 

and feed thee: thirsty, and gave thee drink? And when did 

we see thee a stranger, and took thee in: or naked, and 

clothed thee ? Or when did we see thee sick or in prison, and 

came to thee ? And the king answering, shall say to them : 

Amen I say to you, as long as you have clone it to one of 

these my least brethren, you did it to me. Then shall he say 

to them also that shall be on his left hand : Depart from me, 

you cursed, into everlasting fire which was prepared for the 

devil and his angels. For I was hungry, and you gave me 

not to eat; I was thirsty, and you gave me not to drink. I 

was a stranger, and you took me not in: naked, and you 

clothed me not : sick, and in prison, and you did not visit 

me. Then shall they also answer him, saying : Lord, when 

did we see thee hungry, or thirsty, or a stranger, or naked, 

or sick, or in prison and did not minister to thee 1 Then he 

shall answer them, saying: Amen I say to you, as long as 

you did it not to one of these least ones, neither did you it 

to me. And these shall go into everlasting punishment , but 

the just into life everlasting. 

EXPLANATION. From the words of this gospel we see how 
imperative it is upon us to be charitable to the poor, since Jesus 
gives such great reward to the charitable, and so severely pu- 
nishes the uncharitable. Why? To this St. Francis the Seraph 
replies: "In the poor Christ reveals Himself to us as in a mirror; 
as often, therefore, as a poor or feeble person meets you, re- 
member the poverty and weakness Christ took upon Himself for 
us, and revere in him Christ Himself, who says: As long as 
you did it to one of these least in my name, you did it 
to me." 

TUESDAY IN THE FIRST WEEK OF LENT. 

LESSON. (Ism. lv. 6 — 11.) In those days: Isaias the pro- 
phet spake, saying: Seek ye the Lord, while he may be found: 
call upon him, while he is near. Let the wicked forsake his 



10* 



14:8 TUESDAY IN THE FIRST WEEK OF LENT. 

way, and the unjust man his thoughts, and let him return 
to the Lord, and he will have mercy on him, and to our God, 
for he is bountiful to forgive. For my thoughts are not your 
thoughts : nor your ways my ways, saith the Lord. For as 
the heavens are exalted above the earth, so are my ways 
exalted above your ways, and my thoughts above your 
thoughts. And as the rain and the snow come down from 
heaven, and return no more thither, but soak the earth and 
water it, and make it to spring, and give seed to the sower, 
and bread to the eater : so shall my word be which shall go 
forth from my mouth : it shall not return to me void, but it 
shall do whatsoever I please, and shall prosper in the things 
for which I sent it, saith the Lord Almighty. 

EXPLANATION. The prophet here exhorts the sinner to 
use the time of grace, for real conversion, when God is so wil- 
lingly ready to receive him. He should not permit himself to be 
kept back, neither by the number nor the enormity of his sins; 
for greater than all his sins is the mercy of God. — Consider St. 
Bernard's words on this text: Seek the Lord, while he may be 
found: "Three reasons there are that render fruitless the search 
for the Lord,— not to seek Him at the proper time, in the proper 
manner, and there where He can be found. The proper time is in 
this life, for with death the search is ended, the door is locked; 
the proper manner is to seek with ardent desire and with perse- 
verance ; the right place is in meditating on the life, passion, and 
death of Jesus, and His glory in heaven." Seek the Lord in time, 
therefore, seek Him with all zeal, in prayer and contemplation. 

GOSPEL. (Matt. xxi. 10—17.) At that time: When he 
was come into Jerusalem, the whole city was moved, saying: 
Who is this? And the people said: This is Jesus the prophet, 
from Nazareth of Galilee. And Jesus went into the temple 
of God, and cast out all them that sold and bought in the 
temple, and overthrew the tables of the money-changers, and 
the chairs of them that sold doves : and he saith to them : It 
is written, "My house shall be called the house of prayer; 
but you have made it a den of thieves." And there came to 
him the blind and the lame in the temple: and he healed 
them. And the chief priests and scribes seeing the wonderful 
things that he did, and the children crying in the temple, 
and saying: "Hosanna to the son of David," were moved 



WEDNESDAY IN THE FIRST WEEK OF LENT. 149 

with indignation, and said to him: Hearest thou what these 
say? And Jesus said to them: Yea, have you never read: 
"Out of the mouths of infants and of sucklings thou hast 
perfected praise V And leaving them, he went out of the city 
into Bethania, and remained there. 

EXPLANATION. The spirit of usury induced many Jews to 
trade even in the vestibule of the temple. Condemning this dis- 
graceful disorder, Jesus with divine force turned out the buyers 
and sellers. If Jesus thus condemned and punished those who 
desecrated the entrance of the temple, how will He scorn and 
punish those Christians who desecrate the Church, the house in 
which Jesus is present in the blessed Sacrament, by talking, laugh- j 
ing, and other misdemeanors? Always conduct yourself, there- 
fore, with reverence in the house of God, and consider that even 
the angels prostrate before the eyes of God, cover their faces, 
adoring the Lord of heaven and earth. 

WEDNESDAY IS THE FIRST "WEEK OF LENT. 

[ Ember day. J 

LESSON, (iii. Kinr/sxix. 3 — 8.) In those days: Elias came ! 
into Bersabee of Juda, and left his servant there. And he 
went forward one day's journey into the desert. And when 
he was there, and sat under a juniper tree, he requested for 
his soul that he might die, and said: It is enough for me, 
Lord, take away my soul: for I am no better than my fa- 
thers. And he cast himself down, and slept in the shadow of 
the juniper tree: and behold, an angel of the Lord touched 
him and said to him : Arise and eat. And he looked, and 
behold, there was at his head a hearth- cake and a vessel of ! 
water: and he ate and drank, and he fell asleep again. And 
the angel of the Lord came again the second time and j j 
touched him, and said to him: Arise, eat: for thou hast yet 
a great way to go. And he arose, and ate, and drank, and 
walked in the strength of that food forty days and forty 
nights, unto the mount of God. 

EXPLANATION. The Prophet Elias had caused the death 
of the idolatrous priests of Baal at the brook Cison, in the Land 
of Juda, after he had demonstrated to them, by a great miracle, 
the worship of the one true God. This was announced to the 
impious Queen Jezabel, who then threatened Elias with death. 
Elias fled to the desert, but God did not abandon His servant, 
and sent him food, strengthened by which Elias walked forty 



150 WEDNESDAY IN THE FIRST WEEK OF LENT. 

days and forty nights to Mount Horeb, where God appeared to 
him, and gave him important messages. The holy fathers regard 
the juniper tree, under which Elias rested, as prefiguring the 
cross of Christ, under the shadow of which there is rest for all 
who suffer; the food by which Elias was strengthened, was a 
type of holy Communion by which we are strengthened on the 
road to heaven, and the forty days and forty nights which Elias 
passed without food are a figure of Christ's forty days fast. 

GOSPEL. (Matt xii. 38— 50.) At that time: Some of the 
Scribes and Pharisees answered him, saying: Master, we 
would see a sign from thee. Who answering said to them: 
An evil and adulterous generation seeketh for a sign; and a 
sign shall not be given it, but the sign of Jonas the prophet. 
For as Jonas was in the whale's belly three days and three 
nights : so shall the Son of Man be in the heart of the earth 
three days and three nights. The men of Mnive shall rise in 
judgment with this generation, and shall condemn it; be- 
cause they did penance at the preaching of Jonas. And be- 
hold a greater than Jonas here. The queen of the south shall 
rise in judgment with this generation, and shall condemn it : 
because she came from the ends of the earth to hear the 
wisdom of Solomon, and behold a greater than Solomon here. 
When an unclean spirit is gone out of a man, he walketh 
through dry places, seeking rest, and fmdeth none. Then he 
saith : I will return into my house, from whence I came out. 
And coining he fmdeth it empty, swept, and garnished. Then 
he goeth, and taketh with him seven other spirits more 
wicked than himself, and they enter in and dwell there : and 
the last state of that man is made worse than the first. So 
shall it be also to this wicked generation. As he was yet 
speaking to the multitudes, behold, his mother and his breth- 
ren stood without, seeking to speak to him. And one said unto 
him, Behold, thy mother and thy brethren stand without, 
seeking thee. But he answering him that told him, said: Who 
is my mother, and who are my brethren? and stretching forth 
his hand towards his disciples, he said: Behold my mother and 
my brethren. For whosoever shall do the will of my Father 
that is in heaven; he is my brother and sister, and mother. 



THURSDAY IN THE FIRST WEEK OF LENT. 



151 



EXPLANATION. Ail signs and miracles which Christ the 
Lord wrought, were confirmed only by His resurrection. Had 
Christ not risen, all His miracles would have been without avail. 
For this reason He drew the attention of the Pharisees to His re- 
surrection, which was already prefigured by the Prophet Jonas, 
who was three days inside the whale, and on the third day came 
forth from it unharmed. The inhabitants of Ninive repented, 
through the preaching of the Prophet Jonas without asking for a 
miracle. What will become of us if we do not repent, we who 
know of so many miracles of our Lord and His apostles, and have 
received so many graces from Him! But our repentance must be 
real, for terrible is his condition who carelessly relapses into the 
old grievous sins. Not one, but seven devils will possess him. 
By a firm, animated faith, we are in a spiritual manner made a 
brother or sister of Christ, and if by our example and our words 
we cause the love of Christ to be born in the heart of our neigh- 
bor, so that he fulfils the will of the Heavenly Father, we are 
also spiritually made the mother of Christ. Ah, what dignity is 
his who believes in Jesus, and loves Him above all! 

THURSDAY IN THE FIRST WEEK OF LENT. 

LESSON. (Ezek. xviii. 1 — 9.) In those days: The word of 
the Lord came to me, saying: What is the meaning that yon 
use among you this parable as a proverb in the land of Israel, 
saying: The fathers have eaten sour grapes, and the teeth of 
the children are set on edge? As I live, saith the Lord God, 
this parable shall be no more to you a proverb in Israel. 
Behold, all souls are mine: as the soul of the father, so also 
the soul of the son is mine: the soul that sinneth, the same 
shall die. And if a man be just, and do judgment and jus- 
tice, and hath not eaten upon the mountains, nor lifted up 
his eyes to the idols of the house of Israel, and hath not de- 
filed his neighbour's wife, nor come near to a menstruous 
woman: and hath not wronged any man, but hath restored 
the pledge to the debtor, hath taken nothing away by vio- 
lence: hath given his bread to the hungry, and hath covered 
the naked with a garment : hath not lent upon usury, nor 
taken any increase: hath withdrawn his hand from iniquity, 
and hath executed true judgment between man and man: 
hath walked in my commandments and kept my judgments, 
to do according to the truth: he is just, he shall surely live, 
saith the Lord Gocl. 



152 



THURSDAY IN THE FIRST WEEK OF LENT. 



EXPLANATION. As the Jews had complained to God, at 
different times, that they were made to suffer for the sins of their 
forefathers, God, by the prophet, told them their complaints were 
unfounded, for He loved and judged all men, the father as the 
son, and punished the sinner only. It is indeed frequently stated 
in the holy Scriptures, that God visits the sins of parents upon 
the children, but this is the case only with those who, born with 
their parents' evil inclinations, do not resist, but imitate the bad 
habits of their parents. Live in accordance with God's will, and 
you will never have reason to complain of Him. 




GOSPEL. {Matt. xv. 21 — 28.) At that time: Jesus went 
from thence, and departed into the coasts of Tyre and Sidon. 
And behold a woman of Canaan who came out of those 



FKIDAY IN THE FIRST WEEK OF LENT. 153 

coasts, ciying out, said to him. Have mercy on me, Lord, 
thou Son of David, my daughter is grievously troubled by a 
devil. Who answered her not a word. And his disciples came 
and besought him, saying: Send her away, for she crieth 
after us : and he answering, said : I was not sent but to the 
sheep that are lost of the house of Israel. But she came and 
adored him, saying: Lord, help me. Who answering said: It 
is not good to take the bread of the children, and to cast it 
to the dogs. But she said, Yea, Lord; for the whelps also 
eat of the crumbs that fall from the table of their masters. 
Then Jesus answering, said to her: woman, great is thy 
faith : be it done to thee as thou wilt : and her daughter was 
cured from that hour. 

EXPLANATION. How true it is as the prophet says: "God 
at all times hears the desires of the poor." The distressed mother 
ceased not to implore Jesus' help, and she was heard. St. Augu- 
stine beautifully says of this: "The continued sighs of a desiring 
and longing heart, are sweet music unto Christ;" and St. Chry- 
sostom: "Whether or not we receive that for which we ask, let 
us ever persevere in prayer; if we receive, we are thankful; are 
we refused, we remain patient. For if God refuses anything, it is 
the same as if He had granted us something. For we know not 
what is for our benefit, only God knows it." 

FBIDAY IN THE FIRST WEEK OF LENT. 

[Ember day.] 

LESSON. {Ezek. xviii. 20 — 28.) Thus saith the Lord: The 
soul that sinneth, the same shall die: the son shall not bear 
the iniquity of the father, and the father shall not bear the 
iniquity of the son: the justice of the just shall be upon him, 
and the wickedness of the wicked shall be upon him. But if 
the wicked do penance for all his sins, which he hath com- 
mitted, and keep all my commandments, and do judgment 
and justice : living he shall live, and shall not die. I will not 
remember all his iniquities that he hath done: in his justice 
which he hath wrought, he shall live. Is it my will that a 
sinner should die, saith the Lord God, and not that he should 
be converted from his ways, and live? But if the just man 
turn himself away from his justice, and do iniquity accord- 
ing to all the abominations, which the wicked man useth to 



154 



FRIDAY IN THE FIRST WEEK OF LENT. 



work, shall he live? All his justices which he hath done, shall 
not be remembered : in the prevarication, by which he hath 
prevaricated, and in his sin, which he hath committed, in 
them he shall die. And you have said : The way of the Lord 
is not right. Hear ye, therefore, house of Israel: is it my 
way that is not right, and are not rather your ways per- 
verse? For when the just turneth himself away from his 
justice, and committeth iniquity, he shall die therein: in the 
injustice that he hath wrought, he shall die. And when the 
wicked turneth himself away from his wickedness, which he 
hath wrought, and doeth judgment and justice, he shall save 
his soul alive. Because he considereth and turneth away 
himself, from all his iniquities, which he hath wrought, he 
shall surely live, and not die, saith the Lord Almighty. 

EXPLANATION. How consoling are the words of the Lord 
for every one, even for the greatest sinner, if he only sincerely 
returns to God, and abandons the way of sin! How dreadful, on 
the contrary, are they for him who postpones his conversion from 
day to day, and will finally die in his sins ! Despair not, then, 
sinner, only follow instantly the call to repentance; "God pardons, 
yes, forgets all thy sins !" 

GOSPEL. {John v. 1 — 15.) At that time: There was a 
festival of the Jews, and Jesus went up to Jerusalem. Now 
there is at Jerusalem a pond, called Probatica, which in 
Hebrew is named Bethsaida, having five porches. In these 
lay a great multitude of sick, of blind, of lame, and of with- 
ered, waiting for the moving of the water. And the angel of 
the Lord descended at certain times into the pond; and the 
water was moved. And he that went down first into the 
pond after the motion of the water, was made whole of 
whatsoever infirmity he lay under. And there was a certain 
man there, that had been eight and thirty years under his 
infirmity. Him when Jesus had seen lying, and knew that 
he had been now a long time, he saith to him : Wilt thou be 
made whole ? The infirm man answered him: Sir, I have no 
man, when the water is troubled, to put me into the pond. 
For whilst I am coming/ another goeth down before me. 
Jesus saith to him: Arise,, take up thy bed, and walk. And 
immediately the man was made whole : and he took up his 



SATURDAY IN THE FIRST WEEK OF LENT. 



155 



bed and walked. And it was the Sabbath that day. The Jews 
therefore said to him that was cured : It is the Sabbath, it is 
not lawful for thee to take up thy bed. He answered them: 
He that made me whole, he said to me: Take up thy bed, 
and walk. They asked him therefore: Who is that man that 
said to thee: Take up thy bed, and walk? But he that was 
healed, knew not who it was. For Jesus went aside from the 
multitude standing in the place. Afterwards Jesus findeth 
him in the temple, and saith to him : Behold, thou art made 
whole: sin no more, lest some worse thing happen to thee. 
The man went his way, and told the Jews that it was Jesus 
that had made him whole. 

EXPLANATION. At a certain, but unknown time, an angel 
came down and moved the water in the sheep-pond, by which 
that patient, and he only, who first descended into it, was healed 
of his infirmity. The sheep-pond is a figure of the holy Sacrament 
of Penance. When God moves your heart by His grace to sorrow 
for your sins, then hasten at once to the tribunal of penance, 
where not one, but all who come, find healing at all times. But 
take to heart the exhortation of Jesus: "Sin no more, lest 
some worse thing happen to thee." 

SATURDAY IN THE FIEST WEEK OF LENT. 

[Ember day.] 

EPISTLE, (i. Thess. v. 14—23.) Brethren: We beseech 
you, rebuke the unquiet, comfort the feebleminded, support 
the weak, be patient towards all men. See that none render 
evil for evil to any man : but ever follow that which is good 
towards each other, and towards all men. Always rejoice. 
Pray without ceasing. In all things give thanks : for this is 
the will of God in Christ Jesus concerning you all. Extinguish 
not the spirit. Despise not prophecies. But prove all things: 
hold fast that which is good. From all appearance of evil 
refrain yourselves. And may the God of peace himself sanctify 
you in all things: that your whole spirit and soul, and body 
may be preserved blameless in the coming of our Lord Christ 
Jesus. 

EXPLANATION. Among other admonitions the apostle ex- 
horts us not to extinguish by sin, levity, and a distracted life the 
spirit in ourselves, that is, the graces, the inspirations, and the 



156 INSTRUCTION FOR THE SECOND SUNDAY IN LENT. 

enlightenment of the Holy Ghost ; and tells us, that we should 
not despise prophecies, that is, the gift of expounding the Scrip- 
tures, preaching the mysteries of faith, but rather examine if they 
agree with the teachings of the Church. Let us in all things follow 
the inspirations of the Holy Ghost, and the teachings of our holy 
Church, and we will never go wrong, but confidently look for the 
day of Christ's coming in judgment. 

[For the gospel and its explanation see instruction for to-morrow.] 



INSTRUCTION FOR THE SECOND SUNDAY 
INDENT. (REMiNiSCERE.) 



He Introit of this day's Mass, which begins 
with the word Re minis cere, from which 
this Sunday derives its name, is the prayer of 
a soul begging God's assistance, that she may 
sin no more: "Remember, o Lord, thy 
bowels of compassion: and thy mercies 
j that are from the beginning of the 
world. Let not our enemies ever rule over us: deliver 
us, God of Israel, from all our distress. To thee, 
Lord, have I lifted up my soul; in thee, my God, I put 
my trust; let me not be ashamed." (Ps. xxiv.) Glory be to 
the Father, &c. 

PRAYER OF THE CHURCH. God, who seest how de- 
stitute we are ot all strength, preserve us both within and 
without, that our bodies may be free from all advershVy, and 
our souls purified from all evil thoughts. Through our Lord, &c. 

EPISTLE, (i. Tkess. iv. 1 — 7.) Brethren: We pray and 
beseech you in the Lord Jesus, that as you have received of 
us, how you ought to walk and to please God, so also you 
would walk, that you may abound the more. For you know 
what precepts I have given to you by the Lord Jesus. For 
this is the will of God, your sanctiflcation : that you should 
abstain from fornication, that every one of you should know 
how to possess his vessel in sanctiflcation and honour : not 
in the passion of lust, like the Gentiles that know not God : 
and that no man over-reach, nor circumvent his brother in 
business : because the Lord is the avenger of all these things, 
as we have told you before, and have testified. For Gocl hath 
not called us, unto uncleanness, but unto sanctiflcation. 




TNSTKUCTION FOR THE SECOND SUNDAY IN LENT. 15 7 

EXPLANATION. From these words we see, that the great 
Teacher of Nations as carefully showed the Christian congrega- 
tions the sanctity of their calling, as he labored to lead them from 
the blindness and abominations of heathenism. 

ASPIRATION. Grant, God. that I may live honestly, 
chastely, and holily, in accordance with rny vocation, and go 
not after earthly and carnal pleasures, as the heathens who 
know Thee not. 




GOSPEL. {MM. xvii. 1 — 91) At that time: Jesus taketir 
unto him Peter and James, and John his brother, and bring- 
eth them up into a high mountain apart : and he was trans- 
figured before them. And his face did shine as the sun: and 



158 INSTRUCTION FOR THE SECOND SUNDAY IN LENT. 

his garments became white as snow. And behold there ap- 
peared to them Moses and Elias talking with him. Then 
Peter answering, said to Jesns: Lord, it is good for ns to be 
here: if thon wilt, let us make here three tabernacles, one 
for thee, and one for Moses, and one for Elias. And as he was 
yet speaking, behold, a bright cloud overshadowed them. And 
lo a voice out of the cloud, saying: This is my beloved Son, 
in whom I am well pleased : hear ye him. And the disciples 
hearing, fell upon their face, and were very much afraid. 
And Jesus came and touched them: and said to them: Arise, 
and be not afraid. And when they lifted up their eyes, they 
saw no one, but only Jesus. And as they came down from 
the mountain, Jesus charged them, saying: Tell the vision to 
no man, till the Son of Man shall be risen from the dead. 

Why was Christ transfigured in presence of His apostles, on Mount 

Tabor? 

To permit them to see the glorious majesty of His divinity; to 
guard them from doubts when they should afterwards see Him 
die on Mount Calvary ; to encourage because of the future glory 
the disciples, and with them all the faithful, to be patient in all 
crosses and afflictions, for the bodies of the just at the resurrection 
will be made like the glorified body of Christ. {Phil. iii. 21.) 

Why did Moses and Elias appear there ? 

That they might testify, that Jesus was really the Saviour, 
announced by the law and the prophets, and that the law and the 
prophets received fulfilment in Him. The law was represented 
by Moses, the prophets by Elias. 

Why did Peter tvish to build three tabernacles there? 

The delightful sweetness of the apparition in which Jesus 
made him participator, so enraptured him, that he knew not 
what he said, not considering that glory cannot be attained with- 
out labor, the crown without fight, joy without crosses and 
afflictions. 

ASPIRATION. Draw us, Jesus, to Thee, that by the 
contemplation of the sacred joys awaiting us, we may, by 
Tlry grace, be not defeated in the spiritual contest, by the 
conqueror, and carry off the unfading crown of victory. 



159 



MONDAY IN THE SECOND WEEK OF LENT. 

LESSON. {Dan. ix. 15 — 19.) In those days: Daniel prayed 
to the Lord, saying: Lord our God, who hast brought forth 
thy people out of the land of Egypt with a strong hand and 
made thee a name as at this day: we have sinned, we have 
committed iniquity, Lord, against all thy justice: let thy 
wrath and thy indignation he turned away, I beseech thee, 
from thy city Jerusalem, and from thy holy mountain. For 
by reason of our sins, and the iniquities of our fathers, Je- 
rusalem and thy people are a reproach to all that are round 
about us. Now therefore, our God, hear the supplication 
of thy servant, and his prayers: and shew thy face upon thy 
sanctuary which is desolate, for thy own sake. Incline, my 
God, thy ear, and hear: open thy eyes, and see our desola- 
tion, and the city upon which thy name is called: for it is 
not for our justifications that we present our prayers before 
thy face, but for the multitude of thy tender mercies. Lord 
hear: Lord, be appeased: hearken and do: delay not for 
th}^ own sake, my God: because thy name is invocated 
upon thy city, and upon thy people, Lord our God. 

EXPLANATION. Under the reign of King Joachim in punish- 
ment for their wickedness, the Jews with their king were led 
into the Babylonian captivity, and Jerusalem and the temple 
destroyed. Daniel, also, though a faithful follower of the divine 
law, was among the captives. Because of his wisdom, he was 
raised to great dignities by King Nabuchodonosor, but he could 
not forget the destruction of the temple, of Jerusalem, and the 
sad condition of the Jews. But the Jews were to remain seventy 
years in painful servitude, before they could return to their own 
country. For the restoration of the city and temple, and for the 
speedy return of his people, it is that the prophet cries to God in 
this lesson; by which we are taught, at the same time, to entreat 
God for redemption from the servitude of sin, and for the resto- 
ration of the immaculate purity of our soul, destroyed by sin. 

GOSPEL. (J ohn viii. 21 — 29.) At that time : Jesus said 
to the multitude of the Jews: I go and you shall seek me, 
and you shall die in your sin. Whither I go, you cannot come. 
The Jews therefore said: Will he kill himself, because he j 
said: Whither I go, you cannot come? And he said to them: 
You are from beneath, I am from above. You are of this 



1(^0 TUESDAY IN THE SECOND WEEK OF LENT. 

world, I am not of this world. Therefore I say to you, that 
you shall die in your sins. For if you believe not that I am 
he, you shall die in your sin. They said therefore to him : 
Who art thou ? Jesus said to them : The beginning, who also 
speak unto you. Many things I have to speak, and to judge 
of you. But he that sent me is true : and the things I have 
heard of him, the same I speak in the world. Now they un- 
derstood not that he called God his Father. Jesus therefore 
said to them: When you shall have lifted up the Son of Man, 
then shall you know that I am he, and that I do nothing of 
myself, but as the Father has taught me, these things I 
speak. And he that sent me, is with me, and he hath not left 
me alone : for I do always the things that please him. 

EXPLANATION. Christ here tells the Jews, who, out of 
hatred, intended to put Him to death, and were lying in wait for 
an opportunity to do so, that where He was going, they could not 
come, that is, to His Father in heaven, because they were from 
beneath, that is, earthly minded, taken up with the riches and 
pleasures of this world only, and, therefore, did not believe, that 
He had come from heaven to redeem the world, and so they die 
in their sins. — Let us learn from this how needful it is, that we 
should despise the world, for the friendship of this world is the 
enmity of God, and whoever is a friend of this world, becomes an 
enemy of God (Jam.\\. 4.), loses his living faith, and dies in his sins. 

TUESDAY IN THE SECOND WEEK OF LENT. 

LESSON, (in. Kings xyiii. 8—16.) In those days: The 
word of the Lord came to Elias the Thesbite, saying: Arise, 
and go to Sarephta a city of the Sidonians, and dwell there : 
for I have commanded a widow woman there to feed thee. 
He arose, and went to Sarephta. And when he was come to 
the gate of the city, he saw the widow woman gathering 
sticks, and he called her, and said to her. Give me a little 
water in a vessel, that I may drink. And when she was going 
to fetch it, he called after her, saying: Bring me, also, I 
beseech thee, a morsel of bread in thy hand. And she an- 
swered: As the Lord thy God liveth, I have no bread, but 
only a handful of meal in a pot, and a little oil in a cruse: 
behold, I am gathering two sticks, that I may go in and dress 
it for me and my son, that we may eat it, and die. And Elias 



161 



said to her: Fear not, but go, and do as thou hast said: but 
first make for me of the same meal a little hearth cake, and 
bring it to me: and after make for thyself and thy son. For 
thus saith the Lord the God of Israel : The pot of meal shall 
not waste, nor the cruse of oil be diminished, until the day 
wherein the Lord will give rain upon the face of the earth. 
She went, and did according to the word of Elias : and he 
ate, and she, and her house : and from that day the pot of 
meal wasted not, and the cruse of oil was not diminished, 
according to the word of the Lord, which he spoke in the 
hand of Elias. 

EXPLANATION. In this lesson the Church calls our atten- 
tion , by the example of the widow of Sarephta who was willing 
to share her last morsel with God's servant, Elias, to the pleasure 
it gives God to see charity shown the poor, which He rewards 
even in this world. "Almsgiving," says St. Chrysostoni, u is the 
most profitable profession ;" and St. John, Archbishop of Alexan- 
dria, who on account of his charity to the poor received the name 
of "Almsgiver", often said: "The more I give to the poor, the 
more and the greater do I receive from God." Do this likewise, 
and thou wilt find, that even now the hand of the Lord is not 
shortened. 

GOSPEL. {Matt. xiii. 1 — 12.) At that time: Jesus spoke 
to the multitudes and to his disciples, saying: the Scribes 
and the Pharisees have sitten on the chair of Moses. All 
things therefore, whatsoever they shall say to you, observe 
and do: but according to their works do ye not: for they say, 
and do not. For they bind heavy and insupportable burdens : 
and lay them on men's shoulders: but with a finger of their 
own they will not move them. And all these works they do 
to be seen of men. For they make their phylacteries broad 
and enlarge their fringes. And they love the first places at 
feasts, and the first chairs in the synagogues, and salutations 
in the market-place, and to be called by men Rabbi. But be 
not you called Rabbi. For one is your master and all you 
are brethren. And call none your father upon earth: for one 
is your father, who is in heaven. Neither be ye called mas- 
ters: for one is your master, Christ. He that is the greatest 
among you, shall be your servant. And whosoever shall exalt 



11 



162 



WEDNESDAY IN THE SECOND WEEK OF LENT. 



himself, shall be humbled: and he that shall humble himself, 
shall be exalted. 

EXPLANATION. Christ warns us against the hypocrisy and 
ambition of the Pharisees who not seeing how miserable they 
were, sought only to be honored and praised. — Fly from vain 
glory, ambition, and hypocrisy, for "all a man's virtues and ex- 
cellent qualities, if he is bloated with pride and vanity, have only 
the appearance of good without inward value," says St. Francis 
de Sales {Phil iii. 4.), and St. Gregory says, "All that we do, is 
lost, if it is not founded on humility;" and St. Bernard, "Narrow 
is the door of heaven, and only the small can pass through it," 
that is, only those who, like children, walk simply and humbly. 

WEDNESDAY IN THE SECOND WEEK OF LENT. 

LESSON. {Esther xiii. 8—17.) In those days: Mardochai 
besought the Lord, remembering all his works, and said: 
Lord, Lord, almighty King, for all things are in thy power, 
and there is none that can resist thy will, if thou determine 
to save Israel. Thou hast made heaven and earth, and all 
things that are under the cope of heaven. Thou art Lord of 
all, and there is none that can resist thy majesty. Thou 
knowest all things, and thou knowest that it was not out of 
pride and contempt, or any desire of glory, that I refused to 
worship the proud Aman (for I would willingly and readily 
for the salvation of Israel have kissed even the steps of his 
feet:) but I feared, lest I should transfer the honour of my 
God to a man, and lest I should adore any one except my 
God. And now, Lord, King, God of Abraham, have 
mercy on thy people, because our enemies resolve to destroy 
us, and extinguish thy inheritance. Despise not thy portion 
which thou hast redeemed for thyself out of Egypt. Hear 
my supplication, and be merciful to thy lot and inheritance, 
and turn our mourning into joy, that we may live and praise 
thy name, Lord, and shut not the mouths of them that 
sing to thee, Lord our God. 

EXPLANATION. Aman, one of the favorites of the Persian 
King Assuerus, aspired in his pricle and conceit to divine honors. 
Mardochai, a Jew and fosterfather of Queen Esther, refused them 
to him, because they are due only to God. In revenge Aman 
sought to destroy all the Jews, and bring Mardochai to the gal- 
lows, which he had already erected for him. In this strait Mar- 
dochai prayed to God, and his prayer was heard. Aman himself, 



WEDNESDAY IN THE SECOND WEEK OF LENT. 163 

when his evil intentions became known, was hung on the very 
gallows he had prepared for Mardochai. — Consider the effect of 
Mardochai's prayer, and on the truth that God ruins the proud 
{Luke i. 52.), and that he who diggeth a pit for his neighbor, ge- 
nerally falls in it himself. 

GOSPEL. (Matt. xx. 17 — 28.) At that time: Jesus going 
up to Jerusalem, took the twelve disciples apart, and said 
to them: Behold, we go up to Jerusalem, and the Son of Man 
shall be betrayed to the chief priests and the scribes, and 
they shall condemn him to death, and shall deliver him to 
the Gentiles to be mocked, and to be scourged, and to be 
crucified, and the third day he shall rise again. Then came 
to him the mother of the sons of Zebedee with her sons, 
adoring and asking something of him. Who said to her: 
What wilt thou ? She saith to him : Say that these my two 
sons may sit, the one on thy right hand, and the other on 
thy left, in thy kingdom. And Jesus answering, and said: 
You know not what you ask. Can you drink the chalice that 
I shall drink ? They say to him : We can. He saith to them : 
Of my chalice indeed you shall drink : but to sit on my right 
hand or left hand, is not mine to give to you, but to them 
for whom it is prepared by my Father. And the ten hearing 
it, were moved with indignation against the two brethren. 
But Jesus called them to him, and said: You know that the 
princes of the Gentile, lord it over them: and they that are 
the greater, exercise power upon them. It shall not be so 
among you, but whosoever will be the greater among you, 
let him be your minister: and he that will be first among 
you, shall be your servant. Even as the Son of Man is not 
come to be ministered unto, but to minister, and to give his 
life a redemption for many. 

EXPLANATION. I. For the last time the Saviour goes to 
Jerusalem, and, on His way, announces His death on the cross to 
the twelve apostles. Of this St. Chrysostom says: "The salvation 
of men is all in the death of Christ, and there is nothing for which 
we should thank God more than for the death of His Son. There- 
fore, Christ took the twelve apostles aside, and told them of the 
mystery of His death, that this precious treasure might he en- 



11* 



164 



THURSDAY IN THE SECOND WEEK OF LENT. 



closed in the best hearts, that is, in the hearts of the apostles," 
that they might give it to all men. 

II. To the ambitious request of the mother of James and John. 
Jesus replied, that they must indeed suffer, but to sit on His right 
hand He could not give. Of this St. Remigius and St, Bede write: 
"It is not suitable for me to give them the place on my right 
hand, because you are ambitious. This place is prepared "for the 
humble. If you are humble, it is also ready for you." See how 
necessary is humility, for even martyrdom is not rewarded 
without it. 

THUBSMY it THE SECOND WEEK OF LENT. 

LESSON. (Jer. xvii. 5 — 10.) Thus saith the Lord: Cursed 
be the man that trusteth in man. and maketh flesh his arm, 
and whose heart departeth from the Lord. For he shall be 
like tamarick in the desert, and he shall not see when good 
shall come: but he shall dwell in dryness in the desert, in a 
salt land and not inhabited. Blessed be the man that trusteth 
in the Lord, and the Lord shall be his confidence. And he 
shall be as a tree that is planted by the waters, and spreadeth 
out its roots towards moisture: and it shall not fear when 
the heat cometh. And the leaf thereof shall be green, and in 
the time of drought it shall not be solicitous, neither shall 
it cease at any time to bring forth fruit. The heart is per- 
verse above all things, and unsearchable, who can know it? 
I am the Lord that search the heart, and prove the reins; 
who give to every one according to his way, and according 
to the fruit of his devices, saith the Lord Almigthy. 

INSTRUCTION. In a threefold way the curse of God is 
manifested in him who trusts Him not: God, angels, and saints 
abandon him ; all divine grace and assistance in good works are 
withdrawn from him ; all the merit of his work is taken away, 
and all his actions and performances will bring no good fruit.— 
Never place your confidence, therefore, in miserable, fickle man, 
but in the omnipotent, eternal God, and you will always receive 
assistance. 

GOSPEL. (Luke xyi. 19 — 31.) At that time: Jesus said 
to the Pharisees: There was a certain rich man, who was 
clothed in purple and fine linen: and feasted sumptuously 
every day. And there was a certain beggar, named Lazarus, 
who lay at his gate, full of sores, desiring to be fed with the 
crumbs that fell from the rich man's table, and no one did 



FRIDAY IN THE SECOND WEEK OF LENT. 165 

give him, moreover the dogs came and licked his sores. And 
it came to pass that the beggar died, and was carried by 
the angels into Abraham's bosom. And the rich man also 
died, and he was buried in hell. And lifting up his eyes, 
when he was in torments, he saw Abraham afar off, and 
Lazarus in his bosom. And he cried, and said: Father Abra- 
ham, have mercy on me, and send Lazarus that he may dip 
the tip of his finger in water, to cool my tongue, for I am 
tormented in this flame. And Abraham said to him: Son, 
remember that thou didst receive good things in thy life- 
time, and likewise Lazarus evil things: but now he is com- 
forted, and thou art tormented. And besides all this, between 
us and you there is fixed a great chaos: so that they who 
would pass from hence to you, cannot, nor from thence come 
hither. And he said: Then father, I beseech thee that thou 
wouldst send him to my father's house. For I have five 
brethren, that he may testify unto them, lest they also come 
into this place of torments. And Abraham said to him: They 
have Moses and the prophets: let them hear them. But he 
said: No, Father Abraham, but if any one went to them 
from the dead, they will do penance. And he said to him: 
If they hear not Moses and the prophets, neither will they 
believe, if one rise again from the dead. 

EXPLANATION. Christ, in this parable, teaches that those 
who make bad use of earthly riches, and only abuse them by vain 
luxuries, will be deprived of eternal good and punished with 
eternal torments, while those, who following Christ's example, 
lead a poor, toilsome, but virtuous life, will be eternally rewarded. 
"It is difficult, even impossible," writes St. Jerome, "for those 
who here enjoy present riches, should enjoy eternal ones in fu- 
ture ; impossible for one here to fill his stomach, and in the next 
world his soul, passing over from earthly pleasures to heavenly 
joys, receiving honor on earth and honor also in heaven." 

FEED AY IN THE SECOND WEEK OF LENT. 

LESSON. (67m. xxxvii. 6 — 22.) In those days: Joseph said 
to his brethren: Hear my dream which I have dreamed: I 
thought, we were binding sheaves in the field: and my sheaf 



166 



FRIDAY IN THE SECOND WEEK OF LENT. 



arose as it were, and stood, and your sheaves standing about 
bowed down before my sheaf. His brethren answered: Shalt 
thou be our king? or shall we be subject to thy dominion? 
Therefore this matter of his dreams and words ministered 
nourishment to their envy and hatred. He dreamed also 
another dream which he told his brethren, saying: I saw in 
a dream, as it were the sun, and the moon, and eleven stars, 
worshipping me. And when he had told this to his father, 
and brethren, his father rebuked him, and said : What mean- 
eth this dream that thou hast dreamed? shall I and thy 
mother, and thy brethren, worship thee upon the earth? His 
brethren therefore envied him: but his father considered the 
thing with himself. And when his brethren abode in Sichem, 
feeding their father's flocks, Israel said to him: Thy brethren 
feed the sheep in Sichem: come, I will send thee to them. 
And when he answered: I am ready: he said to him: Go, 
and see if all things be well with thy brethren, and the 
cattle: and bring me word again what is doing. So being 
sent from the vale of Hebron, he came to Sichem. And a 
man found him there wandering in the field, and asked him 
what he sought. But he answered: I seek my brethren: tell 
me where they feed their flocks. And the man said to him: 
They are departed from this place: for I heard them say: let 
us go to Dothain. And Joseph went forward after his breth- 
ren, and found them in Dothain. And when they saw him 
afar off, before he came nigh them, they thought to kill him: 
and said one to another: Behold, the dreamer cometh, come 
let us kill him, and cast him into some old pit; and we will 
say: some evil beast hath devoured him; and then it shall 
appear what his dreams avail him. And Ruben hearing this, 
endeavoured to deliver him out of their hands, and said: Do 
not take away his life, nor shed his blood : but cast him into 
this pit that is in the wilderness, and keep your hands harm- 
less: now he said this, being desirous to deliver him out of 
their hands and restore him to his father. 

INSTRUCTION. This history shows us to what great crimes 
men may be led by envy. "Envy," says St. Cyprian, "is the root 
of all evil, the foundation of war, the seed of crime," and St. 
Chrysostom, "The envious are worse than wild beasts, and equal 
to the devils, even still worse than they; for the devils injure 
neither themselves nor their kind, while the envious honor not 



FEIDAY IN THE SECOND WEEK OF LENT. 



167 



the ties of nature, nor spare even themselves." The Christian, 
therefore, should guard and take care against nothing more than 
the snares of envy. 

INSTRUCTION ON THE VICE OF ENVY, AND THE 
CUKE FOR IT. 

ENvy is either a pain, a kind of sadness because of another's 
prosperity, or joy at his misfortunes. He is envious who is 
inwardly disturbed, grieved, and sad, if his neighbor possesses 
more, is more honored, or gains more than he, or who rejoices if 
his neighbor is injured, if shame falls upon him, or if he loses his 
reputation. Envy is felt towards those who occupy a higher posi- 
tion, because the envious one cannot become their equal ; towards 
those of inferior condition, because he fears they will become 
equal to him; and to his equals, because he possesses no more 
than they. Such envy had Saul on account of David, the Phari- 
sees of Christ. 

Envy is one of the most detestable of vices, because it is so 
frequently found on earth, and because none so destroys indivi- 
dual happiness, as well as the welfare of whole nations. Its con- 
sequences are often enmity, vengeance, murder. It at once opposes 
the love of our neighbor, and is therefore hated by God. 

To exterminate the roots of this vice as soon as they germi- 
nate in the heart, it is well to consider often: 

I. that envious people are like the devil whom our good works 
make dissatisfied, and who feels the greatest pain at them be- 
cause of the eternal reward promised, which we can obtain, for 
he has lost it and can never regain'it. "Would that God," writes 
St. Augustine, "turn away the pest of envy out of all Christian 
souls, for envy is a diabolical crime, the only one of which the 
devil is in an unforgiving manner properly guilty, because as a 
fallen spirit, he feels the most furious envy of man who remains 
standing;" 

II. that nothing is gained by envy, but the envious one im- 
bitters his own life; the peace of heart abandons him, whether 
he sees his neighbor in prosperity or in adversity; 

III. that the envious loses the benefit of all his neighbors 
good works, because he has no love for him, and is not in the 
state of grace. The envious becomes constantly poorer and more 
corrupt the more his neighbor increases in good works. This St. 
Gregory indicates, when he says: "Love, by its love, has a share 
in the good deeds of its neighbor, but envy turns them, by its 
hatred, into so many heart sores;" 

IV. that envy devours the heart, consumes the body, tortures 
the spirit and frightens away all joy from the soul. The Scriptures 
call envy the rottenness of the bones (Prov. xiv. 30.) ; some fathers 



168 FRIDAY IN THE SECOND WEEK OF LENT. 

of the Church call it the judge and executioner of man, because 
the envious destroys himself by his own selftorments ; finally, 

V. that envy is generally born from the mother of all sins: 
Pride. The proud cannot endure, that any one of higher standing 
should be made his equal or possess more than he, so envy springs 
up in his heart towards those who excel him, who gain or possess 
more than he. Strive, therefore, to practise the virtue of humi- 
lity, and consider that God regards not the dignity, nor the 
wealth, or honor of man, but the humble, meek, and loving heart, 
which he makes still richer with His blessings. 

ASPIRATION. Jesus who wast made to suffer so much 
by the envy of the Pharisees, grant, that I may despise this 
vice, and always love my neighbor, thus imitating Thee who 
didst shed Thy blood for love of us. 

GOSPEL. {Matt. xxi. 33—46.) At that time Jesus spoke 
to the multitude of the Jews, and to the chief priests this 
parable: There was a householder who planted a vineyard, 
and made a hedge round about it, and dug in it a press, and 
built a tower, and let it out to husbandmen: and went into 
a strange country. And when the time of the fruits drew 
nigh, he sent his servants to the husbandmen, that they 
might receive the fruits thereof. And the husbandmen lay- 
ing hands on his servants, beat one, and killed another, and 
stoned another. Again he sent other servants more than the 
former: and they did to them in like manner. And last of 
all he sent them his Son, saying: They will reverence my 
Son: But when the husbandmen seeing the Son, they said 
among themselves: This is the heir, come, let us kill him, 
and we shall have his inheritance. And taking him they 
cast him forth out of the vineyard, and killed him. When 
therefore the lord of the vineyard shall come, what will he 
do to those husbandmen 1 ? They say to him: He will bring 
those evil men to an evil end: and will let out his vineyard 
to other husbandmen, that shall render him the fruit in due 
season. Jesus saith to them: Have you never read in the 
Scriptures: "The stone which the builders rejected, the same 
is become the head of the corner 1 ? By the Lord this hath 
been done, and it is wonderful in our eyes." Therefore I say 



SATURDAY IN THE SECOND WEEK OF LENT. 169 

to you, the kingdom of God shall be taken from you, and 
shall be given to a nation yielding the fruits thereof. And 
whosoever shall fall on this stone, shall be broken: but on 
whomsoever it shall fall, it shall grind him to powder. And 
when the chief priests and pharisees had heard his parables, 
they knew that he spoke of them. And seeking to lay hands 
on him, they feared the multitude: because they held him 
as a prophet. 

EXPLANATION. The householder in this parable, is God; 
the vineyard is the Church before and after Christ; the hedge 
the protection of God's providence and His angels; the winepress 
is the word of God, which exhorts man to good ; the tower the 
earthly protection of the superiors; the husbandmen, who are 
the priests, the kings, the judges, and the learned; the going 
away of the householder represents the invisibility of God; the 
time of the fruits, that is, of good works, should always be at 
hand, because we should be always serving God, and producing 
the fruit of good works; the servants are the prophets, the 
apostles; the son Christ Jesus, whom the Jews crucified, and 
whom sinners and the enemies of Christianity still crucify. The 
kingdom of God was, therefore, taken away from the Jews, and 
will be taken from sinners and Christ's enemies, because they 
despise and persecute the Lord, and by their sins crucify Him 
anew. Woe to you, if you acknowledge not the truth, and if you 
bring not forth good fruits ! 

SATURDAY IN THE SECOND WEEK OF LENT. 

LESSON. (Gen. xxvii. 6 — 40.) In those days: Rebecca said 
to her son Jacob: I heard thy father talking with Esau thy 
brother, and saying to him: Bring me of thy hunting, and 
make me meats that I may eat, and bless thee in the sight 
of the Lord, before I die. Now therefore, my son, follow my 
counsel: and go thy way to thy flock, bring me two kids of 
the best, that I may make of them meat for thy father, 
such as he gladly eateth: which when thou hast brought in, 
and he hath eaten, he may bless thee before he die. And he 
answered her: Thou knowest that Esau my brother is a hairy 
man, and I am smooth: if my father shall feel me, and per- 
ceive it, I fear lest he will think, I would have mocked him, 
and I shall bring upon me a curse instead of a blessing. And 
his mother said to him: Upon me be this curse, my son: 



170 SATURDAY IN THE SECOND WEEK OF LENT. 

only hear thou my voice, and go, fetch me the things which 
I have said. He went, and brought, and gave them to his 
mother. She dressed meat such as she knew his father liked. 
And she put on him very good garments of Esau, which she 
had at home with her: and the little skins of the kids she 
put about his hands, and covered the bare of his neck. And 
she gave him the savoury meat, and delivered him bread 
that she had baked. Which when he had carried in, he said: 
My father? But he answered: I hear. Who art thou my son? 
And Jacob said: I am Esau thy first-born: I have done as 
thou didst command me, arise, sit and eat of my venison, 
that thy soul may bless me. And Isaac said to his son: How 
couldst thou find it so quickly, my son? He answered: It 
was the will of God that what I sought came quickly in my 
way. And Isaac said: Come hither, that I may feel thee my 
son, and may prove whether thou be my son Esau or no : He 
came near to his father, and when he had felt him, Isaac 
said: The voice indeed is the voice of Jacob, but the hands, 
are the hands of Esau. And he knew him not, because his 
hairy hands made him like to the elder. Then blessing him, 
he said: Art thou my son Esau? He answered: I am. Then 
he said: Bring me the meats of thy hunting, my son, that 
my soul may bless thee. And when they were brought and 
he had eaten, he offered him wine also, which after he had 
drunk, he said to him: Come near me, and give me a kiss, 
my son. He came near, and kissed him. And immediately 
as he smelled the fragrant smell of his garments, blessing 
him, he said: Behold, the smell of my son is as the smell of a 
plentiful field, which the Lord hath blessed. God give thee 
of the dew of heaven, and of the fatness of the earth, abun- 
dance of corn and wine. And let peoples serve thee, and 
tribes worship thee: be thou lord of thy brethren, and let 
thy mother's children bow down before thee. Cursed be he 
that curseth thee : and let him that blesseth thee, be filled 
with blessings. Isaac had scarce ended his words, when, Jacob 
being now gone out abroad, Esau came, and brought in to 
his father meats made of what he had taken in hunting, 
saying: Arise, my father, and eat of thy son's venison: that 
thy soul may bless me. And Isaac said to him: Why! who 
art thou? He answered: I am thy first-born son Esau. Isaac 



SATURDAY IN THE SECOND WEEK OF LENT. 17 J 

was struck with fear, and astonished exceedingly: and won- 
dering beyond what can be believed, said : Who is he that 
even now brought me venison that he had taken, and I ate 
of all before thou earnest ? and I have blessed him, and he 
shall be blessed. Esau having heard his father's words, roared 
out with a great cry: and being in a consternation, said: 
Bless me also, my father. And he said: Thy brother came 
deceitfully and got thy blessing. But he said again: Rightly 
is his name called Jacob: for he hath supplanted me lo this 
second time: my first birth-right he took away before, and 
now this second time he hath stolen away my blessing. And 
again he said to his father: Hast thou not reserved me also 
a blessing? Isaac answered: I have appointed him thy lord, 
and have made all his brethren his servants: I have esta- 
blished him with corn and oil, and after this, what shall I 
do more for thee my son? And Esau said to him: Hast thou 
only one blessing, father? I beseech thee, bless me also. And 
when he wept with a loud cry, Isaac being moved, said to 
him: In the fat of the earth, and in the dew of heaven from 
above shall thy blessing be. 

INSTRUCTION. The two sons of Isaac so esteemed their . 
father's blessing, that one of them even strove to gain it by a 
fraud, and the other wept and lamented in grief at losing it. Let 
us not disregard the blessing of our parents, because, as the Bible 
says, it builds houses for the children, while their curse uproots 
their foundations. (Eccl. hi. 11.) If the holy Patriarch Jacob sin- 
ned by a lie, we must bear in mind, that we are not to imagine 
ourselves secure, and that we should never let ourselves be led 
into even the smallest sin to gain any good however great. 

GOSPEL. (Luke xv. 11 — 32.) At that time: Jesus spoke 
to the Scribes and Pharisees this parable: A certain man 
had two sons: and the younger of them said to his father: 
Father, give me the portion of substance that falleth to me. 
And he divided unto them his substance. And not many 
days after, the younger son gathering all together, went 
abroad into a far country: and there wasted his substance 
with living riotously. And after he had spent all, there came 
a mighty famine in that country, and he began to be in want. 
And he went and cleaved to one of the citizens of that coun- 
try. And he sent him into his farm to feed swine. And he 



172 SATURDAY IN THE SECOND WEEK OF LENT. 

would fain have filled his belly with the husks the swine did 
eat: and no man gave unto him. And returning to himself 
he said: How many hired servants in my father's house 
abound with bread, and I here perish with hunger? I will 
arise, and will go to my father, and say to him : Father, I 
have sinned against heaven, and before thee: I am not now 
worthy to be called thy son: make me as one of thy hired 
servants. And rising up he came to his father. And when he 
was yet a great way off, his father saw him, and was moved 
with compassion, and running to him fell upon his neck and 
kissed him. And the son said to him: Father, I have sinned 
against heaven, and before thee, I am not now worthy to 
be called thy son. But the father said to his servants : Bring 
forth quickly the first robe, and put it on him, and put a 
ring on his hand, and shoes on his feet: and bring hither the 
fatted calf, and kill it, and let us eat, and make merry: be- 
cause this my son was dead, and is now come to life again: 
was lost, and is found. And they began to be merry. Now 
his eldest son was in the field: and when he came and drew 
nigh to the house, he heard music and dancing: and he cal- 
led one of the servants, and asked what these things meant. 
And he said to him: Thy brother is come, and thy father 
hath killed the fatted calf, because he hath received him 
safe. And he was angry, and would not go in. His father 
therefore coming out began to entreat him. And he an- 
swering, said to his father : Behold, for so many years do I 
serve thee, and I have never transgressed thy commandments, 
and yet thou hast never given me a kid to make merry 
with my friends: but as soon as this thy son is come, who 
hath devoured his substance with harlots, thou hast killed 
for him the fatted calf. But he said to him: Son, thou art 
always with me, and all I have is thine. But it was fit, we 
should make merry and be glad, for this tlry brother was 
dead, and is come to life again; he was lost and is found. 

EXPLANATION. This parable was spoken principally for 
the Pharisees, who reproached our Saviour's loving behavior 



INSTRUCTION FOR THE THIRD SUNDAY IN LENT. 173 

towards publicans and sinners, at the same time it is a trust- 
worthy testimony, for all sinners, to the willingness of God, the 
best Father, to receive at all times, and with most compassionate 
love, every one, even the greatest sinner, who truly repents, for- 
giving and forgetting all his misdeeds. "The food of the Heavenly 
Father is our salvation," says St. Ambrose, "and His joy is our 
redemption from our sins." Should not this unspeakable love and 
goodness of God move you to conversion, when, like the prodigal 
son,' you have seen it? 



INSTRUCTION FOR THE THIRD SUNDAY IN 
LENT, called OCULI. 



He Intro it of this day's Mass, which begins 
with the word Oculi, is the prayer of a soul 
imploring deliverance from the snares of the 
devil: My eyes are ever towards the 
Lord: for he shall pluck my feet out 
of the snare: look thou upon me, and 
have mercy on me; for I am alone and 
poor. To thee, Lord, have I lifted up my soul: in thee, 
my God, I put my trust, let me not be ashamed. (Ps. 
xxiv.) Glory be to the Father, &c. 

PRAYER OF THE CHURCH. Be attentive, we beseech 
Thee, Almighty God, to the prayers of Thy servants: and 
stretch forth the arm of Thy divine majesty in our defence. 
Through Jesus Christ, our Lord, &c. 

EPISTLE. (Ephes. v. 1—9.) Brethren: Be ye therefore 
followers of God, as most clear children, and walk in love, 
as Christ also loved us, and hath delivered himself for us, 
an oblation and a sacrifice to God, for an odour of sweetness. 
But fornication and all uncleannes, or covetousness, let it 
not so much as be named among you, as becometh saints, 
or obscenity, or foolish talking, or scurrility, which is to no 
purpose: but rather giving of thanks. For know ye this and 
understand, that no fornicator, or unclean, or covetous per- 
son, (which is serving of idols) hath inheritance in the king- 
dom of Christ and of God. Let no man deceive you with vain 
words. For because of these things cometh the anger of God 
upon the children of unbelief. Be ye not therefore partakers 
with them. For you were heretofore darkness, but now light 




174 INSTRUCTION FOR THE THIRD SUNDAY IN LENT. 

in the Lord. Walk ye as children of the light. — For the fruit 
of the light is in all goodness, and justice, and truth. 

EXPLANATION. The apostle requires us to imitate God, as 
good children their father, in well doing and in well wishing; be- 
sides which he declares that all covetousness, fornication, all 
disgraceful talk and equivocal jokes should he banished from 
Christian meetings, even that such things should not be so much 
as mentioned among us ; because these vices unfailingly deprive 
us of heaven. He also admonishes us, not to let ourselves be de- 
ceived by the seducing words of those who seek to make these 
vices appear small, nothing more than pardonable human weak- 
nesses ; those who speak thus, are the children of darkness and 
of the devil, and bring down the wrath of God upon themselves, 
and all who assent to their words. A Christian, a child of light, 
that is, of faith, should regard as a sin that which faith and con- 
science tell him, is such, and must live by the line they place, and 
not by the rash judgment of the wicked. Should any one seek to 
lead you away, ask yourself, my Christian, whether you would 
dare appear with such a deed before the judgment seat of God. 
Listen to the voice of your conscience, and let it decide, whether 
that which you are expected to do, is good or bad, lawful or 
unlawful. 

ASPIRATION. Place Thy fear, God, before my mouth, 
that I may utter no vain, careless, much less improper and 
scandalous words, which may be the occasion of sin to my 
neighbor. Strengthen me, that I may not be deceived by 
flattering words, and become faithless to Thee. 

GOSPEL. {Luke xi. 14 — 28.) At that time: Jesus was 
casting out a devil, and the same was dumb, and when he 
had cast out the devil, the dumb spoke: and the multitude 
were in admiration at it. But some of them said : he casteth 
out devils, by Belzebub the prince of devils. And others 
tempting, asked of him a sign from heaven. But he seeing 
their thoughts, said to them : Every kingdom divided against 
itself, shall be brought to desolation, and house upon house 
shall fall. And if Satan also be divided against himself, how 
shall his kingdom stand, because you say, that through Bel- 
zebub I cast out devils ? Now if I cast out devils by Belze- 
bub: by whom do your children cast them out? Therefore 
they shall be your judges. But if I by the finger of God cast 
out devils: doubtless the kingdom of Gocl is come upon you. 



INSTRUCTION FOR THE THIRD SUNDAY IN LENT. 



175 




When a strong man armed keepeth his court, those things 
are in peace which he possesseth. But if a stronger than he 
come upon him and overcome him, he will take away all his 
armour wherein he trusted, and will distribute his spoils. 
He that is not with me, is against me: and he that gathereth 
not with me, scattereth. When the unclean spirit is gone 
out of a man, he walketh through places without water, 
seeking rest: and not finding, he saith: I will return into my 
house whence I came out. And when he is come, he findeth 
it swept and garnished. Then he goeth and taketh with him 
seven other spirits more wicked than himself, and entering 



176 



INSTRUCTION FOR THE THIRD SUNDAY IN LENT. 



in, they dwell there. And the last state of that man becometh 
worse than the first. And it came to pass, as he spoke these 
things, a certain woman from the crowd lifting up her voice, 
said to him: Blessed is the womb that bore thee, and the 
paps that gave thee suck. But he said: Yea, rather, blessed 
are they who hear the word of God, and keep it. 

Can the devil really possess a man? 

It is the faith of the Catholic Church, that the evil spirit most 
perniciously influences man in a twofold manner: by enticing his 
soul to sin, and then influencing his body which he often entirely 
or partially possesses, manifesting himself through it by madness, 
convulsions, insanity, &c. Many texts of Scripture, and the writ- 
ings of the fathers, speak of this possession. St. Cyprian writes : 
"We can expel the swarms of impure spirits, who for theruin 
of the soul, enter into the bodies of men, and compel them 
to acknowledge themselves, by the force of powerful words." Pos- 
session takes place partly by the permission of God for a trial, 
and partly as a punishment for sins committed (i. Cor. v. 5.), and 
the Church from her head, Jesus, who expelled so many devils, 
has received the power of casting them out as He did. {Mark xvi. 
17.; Acts v. 16., viii. 6. 7., xvi. 18., $c) She however warns her 
ministers, the priests, who by their ordination have received the 
power to expel the evil spirits, to distinguish carefully between 
possession and natural sickness, that they may not be deceived 
(Bit. Bom. §. 3. §. 5—10.), and the faithful should guard against 
looking upon every unusual, unhealthy appearance as an influence 
of Satan, and should give no ear to impostors, but in order not 
to be deceived, should turn to an experienced physician or to 
their pastor. 

What is understood by a dumb devil? 
• The literal meaning of this is the evil enemy, who sometimes 
so torments those whom he possesses, that they lose the power 
of speech; in a spiritual sense, we may understand it to mean 
the shame which the devil takes away from the sinner, when he 
commits the sin, but gives back again, as false shame, before 
confession, so that he conceals the sin, and thereby commits a 
greater one. 

How does Christ now cast out dumb devils? 

By His grace with which He inwardly enlightens the sinner, 
so that he becomes keenly aware, that the sins which he has 
concealed in confession, will one day be known to the whole world, 
and encourages him to overcome his false shame. — "Be not a- 
shamed to confess to one man," says St. Augustine, "that which 
you were not ashamed to do with one, perhaps, with many." 



INSTRUCTION FOR THE THIRD SUNDA Y IN LENT. 1 7 7 

Consider these words of the same saint: "Sincere confession sub- 
dues vice, conquers the evil one, shuts the door of hell, and opens 
the gates of paradise." 

How did Christ prove, that He did not cast out devils by Beelzebub? 

By showing that the kingdom of the devil could not stand, if 
one evil spirit were cast out by another; that they thus re- 
proached their own sons, who also cast out devils, and had not 
been accused of doing so by power from Beelzebub; by His own 
life and works which were in direct opposition to the devil, and 
by which the devil's works were destroyed.— There is no better 
defence against calumny than an innocent life, and those who are 
slandered, find no better consolation than the thought of Christ, 
who, in spite of His sanctity and His miracles, was not secure 
against calumniation. 

What is meant by the finger of God? 

The power of God, by which Christ expelled the evil spirits, 
and proved Himself God, and the promised Rede mer, who com- 
menced the kingdom of God on earth. 

Who is the strong man armed? 

The evil one is so called, because he still retains the power 
and intellect of the angels, and, practised by long experience, 
seeks in different ways, urged by continual hatred of God and 
man, to injure men, if God permits. 

How is the devil armed? 

AYith the evil desires of men, with the perishable riches, 
honors, and pleasures of this world, with which he entices us to 
evil, deceives us, and throws us into eternal fire. 

Who is the stronger one icho took away the devil's armor? 
Christ the Lord, who came into this world, that He might 
destroy the works and the kingdom of the devil {John iii. 8.), to 
expel the prince of darkness {John xii. 31.), and to redeem us from 
his power. "The devil," says St. Anthony, "is like a dragon 
caught by the Lord with the fishing-hook of the cross, tied with 
a halter, like a beast of burden, chained like a fugitive slave, and 
his lips pierced through with a ring, so that he may not devour 
one of the faithful. Now he sighs, like a miserable sparrow, 
caught by Christ and turned to derision, and thrown under the 
feet of the Christians. He who flattered himself, that he would 
possess the whole orbit of the earth, behold, he has to yield !" 

Why does Christ say : He who is not with me, is against me? 

These words were intended in the first place for the Phari- 
sees, who did not acknowledge Christ as the^ Messiah, would not 
fight with Him against Satan's power, but rather held the people 
back from reaching unity of faith through love of Christ. Like 
the Pharisees, all heretical teachers who, by their false doctrines, 



}-2 



178 INSTRUCTION FOR THE THIRD SUNDAY IN LENT. 

draw the faithful from communion with Christ and His Church, 
are similar to the devil, the father of heresy and of lies. May all 
those, therefore, who think they can serve at the same time Christ 
and the world, consider that between truth and falsehood, between 
Christ and the world, there is no middle path; that Christ re- 
quires decision, either with Him, or against Him, either with and 
through Him happy, or without Him eternally lost. 

Who are understood by the dry places through which the evil spirit 
wanders and finds no rest ? 
"The dry places without water," says St. Gregory, "are the 
hearts of the just, who by the force of penance have drained 
away the dampness of carnal desires." In such places the evil one 
indeed finds no rest, because there his malice finds no sympathy, 
and his wicked will no satisfaction. 

Why does the evil spirit say: I will return into my house? 

Because he is only contented there where he is welcomed and 
received: with those who have, it is true, purified their heart by | 
confession, and driven Satan from it, but laboring not to amend, | 
lose the grace of the Sacraments by sin, and thus devoid of virtue 
and grace, offer a beautiful and pleasant dwelling to the devil. 

Why is it said: The last state becometh worse than 
the first? 

Because a relapse generally draws more sins with it, and so 
it is said: the devil will return with seven other spirits more 
wicked than himself, by which may be understood the seven 
deadly sins, because after a relapse into sin return to God be- 
comes more difficult, as a repeated return of the same sickness 
makes it harder to regain health; because by repetition sin easily 
becomes a habit and renders conversion almost impossible; be- 
cause repeated relapses are followed by blindness of intellect, 
hardness of heart, and then-eternal damnation. 

Why did the woman lift up her voice? 
This was by the inspiration of the Holy Ghost to shame the 
Pharisees, who, blinded by pride, neither professed nor acknow- 
ledged the divinity of Christ, whilst this humble woman not only 
confessed Jesus as God, but praised her who carried Him, whom 
heaven and earth cannot contain, under her heart. Consider the 
great dignity of the blessed Virgin, Mother of the Son of God, 
and hear her praises from the holy fathers. St. Cyril thus salutes 
her: "Praise to thee, blessed Mother of God: for thou art vir- 
ginity itself, the scepter of the true faith !" and St. Chrysostom : 
"Hail, o Mother, the throne, the glory, the heaven of the Church!" 
St. Ephrem: "Hail, only hope of the fathers, herald of the apost- 
les, glory of the martyrs, joy of the saints, and crown of the 
virgins, because of thy vast glory, and inaccessible light!" 



179 



Why did Christ praise those happy ones who hear the word of God 

and keep it? 

Because, as has been already said, it is not enough for salva- 
tion to hear the word Of God, but it must also be fulfilled in 
action. Because Mary, the tender Mother of Jesus, did this most 
perfectly, Christ praised her as more happy in it, than in having 
conceived, borne, and nursed Him. 

SUPPLICATION. Lord Jesus! true Light of the world, 
enlighten the eyes of my soul, that I may never be induced 
by the evil one to conceal a sin, from false shame, in the 
confessional, that on the day of general judgment my sins 
may not be published to the whole world. Strengthen me, 
Jesus, that I may resist the arms of the devil by a penitent 
life, and especially by scorning the fear of man and worldly 
considerations, and guard against lapsing into sin, that I 
may not be lost, but through Thy merits may be delivered 
from all dangers and obtain heaven. 

MONDAY IN THE THIRD WEEK OF LENT. 

LESSON, (iv. Kings v. 1 — 15.) In those days: Naaman, 
general of the army of the King of Syria, was a great man j 
with his master, and honorable: for by him the Lord gave 
deliverance to Syria: and he was a valiant man and rich, 
but a leper. Now there had gone out robbers from Syria, 
and had led away captive out of the land of Israel a little 
maid, and she waited upon Naaman's wife. And she said to 
her mistress : I wish my master had been with the prophet 
that is in Samaria: he would certainly have healed him of 
the leprosy which he hath. Then Naaman went in to his 
lord, and told him, saying: Thus and thus saith the girl, 
that came from the land of Israel. And the King of Syria 
said to him: Go, and I will send a letter to the King of 
Israel. And he departed, and took with him ten talents of 
silver, and six thousand pieces of gold, and ten changes of 
raiment, and brought the letter to the King of Israel, in these 
words : When thou shalt receive this letter, know that I have 
sent to thee Naaman my servant, that thou mayest heal 
him of his leprosy. And when the King of Israel had read I j 
the letter, he rent his garments, and said: Am I God, to be 
able to kill and to give life, that this man hath sent to me. 
to heal a man of his leprosy 1 ? mark, and see how he seeketh 



12* 



180 



MONDAY IN THE THIRD WEEK OF LENT. 



occasions against me. And when Eliseus the man of God had 
heard this, to wit, that the King of Israel had rent his 
• I garments, he sent to him, saying: Why hast thou rent thy 
garments ? let him come to me and let him know that there 
is a prophet in Israel. So Naaman came with his horses and 
chariots, and stood at the door of the house of Eliseus: and 
Eliseus sent a messenger to him, saying: Go and wash seven 
times in the Jordan, and thy flesh shall recover health, and 
thou shalt be clean. Naaman was angry, and went away, 
saying : I thought he would have come out to me, and stand- 
ing would have invoked the name of the Lord his God, and 
touched with his hand the place of the leprosy, and healed 
me. Are not the Abana, and the Pharphar, rivers of Da- 
mascus, better than all the waters of Israel, that I may 
wash in them, and be made clean*? So as he turned, and 
was going away with indignation, his servants came to him, ! 
and said to him: Father, if the prophet had bid thee clo 

* some great thing, surely thou shouldst have done it: how 
much rather what he now hath said to thee: Wash, and ! 

| thou shalt be clean? Then he went down, and washed in the 
Jordan seven times, according to the word of the man of 

| God, and his flesh was restored, like the flesh of a little 
child, and was made clean. And returning to the man of 
God with all his train, he came and stood before him, and 

I said: In truth I know there is no other God in all the earth, 
but only in Israel. 

INSTRUCTION. The bath, which, as required by the Prophet 
Eliseus, the leper Naaman took in the river Jordan, and by which 
he was cleansed, is a type of the holy Sacraments of Penance and 
Baptism, "by which," as St. Ambrose says, "the leprosy of the 
soul, sin, is removed." Make frequent use of the holy Sacrament 
of Penance, that your soul may become always cleaner and more 
agreeable to God. 

GOSPEL. {LuMw. 23— 30.) At that time: Jesus said I 
to the Pharisees: Doubtless you will say to me this simili- 
tude: Physician heal thyself: as great things as we have 
heard done in Capharnaum, do also here in thy own country. 
And he said: Amen I say to you, that no prophet is accepted 
in his own country. In truth I say to you, there were many 
widows in the days of Elias in Israel, when heaven was shut 



TUESDAY IN THE THIRD WEEK OF LENT. 



181 



up three years and six months: when there was a great fa- 
mine throughout all the land; and to none of them was 
Elias sent, but to Sarephta of Siclon to a widow woman. And 
there were many lepers in Israel in the time of Eliseus the 
prophet : and none of them was cleansed but Naaman the 
Syrian. And all they in the synagogue, hearing these things, 
were filled with anger. And they rose up and thrust him 
out of the city : and they brought him to the brow of the 
hill, whereon their city was built, that they might cast him 
clown headlong. But he passing through the midst of them, 
went his way. 

EXPLANATION. The Nazarenes despised our Saviour be- 
cause of His humble birth, but when they learned of His miracles, 
they asked that He would also heal the sick and injured of His 
native place. But He refused their request, because they were 
without faith.— See from this how important it is, if you desire 
not to be given up by God, as were the Nazarenes, but to be 
aided by Him, that you should have an active faith, which is a 
gift of God, for which you should daily pray, and which you should 
each day renew. 

TUESDAY IN THE THIRD WEEK OF LENT. 

LESSON, (iv. Kings iv. 1 — 7.) In those days: A certain 
woman of the wives of the prophets cried to Eliseus, saying : 
Thy servant my husband is dead, and thou knowest that thy 
servant was one that feared God, and behold, the creditor is 
come to take away my two sons to serve him. And Eliseus 
said to her: What wilt thou have me do for thee 1 ? Tell me 
what hast thou in thy house? And she answered: I thy 
handmaid have nothing in my house but a little oil, to an- 
oint me. And he said to her: Go, borrow of all thy neigh- 
bours empty vessels not a few. And go in, and shut thy 
door, when thou art within, with thy sons: and pour out 
thereof into all those vessels; and when they are full, take 
them away. So the woman went, and shut the door upon 
her, and upon her sons; they brought her the vessels, and 
she poured in. And when the vessels were full, she said to 
her son: Bring me yet a vessel. And he answered: I have 
no more. And the oil stood. And she came and told the man 



182 



TUESDAY IN THE THIRD WEEK OF LENT. 



of God. And he said: Go, sell the oil, and pay the creditor: 
and thou and thy sons live of the rest. 

INSTRUCTION. As Eliseus the Prophet, hy increasing her 
small quantity of oil, aided the widow to pay her dehts, so Jesus, 
says St. Augustine, the true Eliseus, hy His grace and mercy, 
and with the oil of love, aids the Church to pay the deht of sin.— 
Use this grace as a child of the Church, to liquidate your deht of 
sin, hy sorrow for them, and by beseeching Him because of the 
love and merits of His Son, to cancel your debt. To Mary Mag- 
dalen much was forgiven, because she loved much. 

GOSPEL. (Matt, xviii. 15 — 22.) At that time: Jesus 
said to his disciples: If thy brother shall offend against thee, 
go and rebuke him between thee and him alone. If he shall 
hear thee, thou shalt gain thy brother. But if he will not 
hear thee, take with thee one or two more: that in the 
mouth of two or three witnesses every word may stand. And 
if he will not hear them, tell the Church. And if he will not 
hear the Church, let him be to thee as the heathen and 
publican. Amen I say to you, whatsoever you shall bind 
upon earth, shall be bound also in heaven; and whatsoever 
you shall loose upon earth, shall be loosed also in heaven. 
Again, I say to you, that if two of you shall consent upon 
earth, concerning any thing whatsoever they shall ask, it 
shall be done to them by my Father who is in heaven. For 
where there are two or three gathered together in my name; 
there am I in the midst of them. Then came Peter unto him 
and said: Lord, how often shall my brother offend against 
! me, and I forgive him? till seven times'? Jesus saith to him: 
I say not to thee till seven times; but till seventy times 
seven times. 

EXPLANATION. In the fraternal correction of your neigh- 
bor, when he has scandalized you by some wrong act, there are, 
as Jesus teaches, four degrees or steaps to be observed: First, 
speak to him gently before no other eyes than his and your own; 
secondly, if he will not listen to this, take with you two or three 
well disposed, impartial witnesses, that they may unite with you 
I in warning and exhorting him ; thirdly, if still he will not listen, 
refer it to the pastors, the bishops, and priests of the Church, 
that they may interfere and remove the scandal; fourthly, if he 
will not hear even these, then let him be excluded from the com- 



WEDNESDAY IN THE THIRD WEEK OF LENT. 183 

munion of the faithful, which Jesus leaves with the pastors of 
the Church to do, for to them He gives the power to bind and to 
loose. Such a one must then be avoided, and no communication 
held with him, but he is to be prayed for, that God may open his 
eyes. For prayer, especially when one voice mingles with another 
in praying for the same thing, if several persons unite in it, is 
always heard by the Heavenly Father. To the words of Jesus, 
that we should seventy times seven times forgive one who has 
offended us, "I venture to add," says St. Augustine, "if your 
brother has offended you seventy eight, even a hundred times, 
forgive him; yes, forgive him as often as he offends you; for if 
Christ found thousands of sins, and yet forgives them all, so do 
you also not refuse mercy." 

WEDNESDAY IN THE THIRD WEEK OF LENT. 

LESSON. (JExod. xx. 12—24.) Thus saith the Lord God: 
Honour thy father and thy mother, that thou mayest be 
long lived upon the land which the Lord thy Cod will give 
thee. Thou shalt not kill. Thou shalt not commit adultery. 
Thou shalt not steal. Thou shalt not bear false witness 
against thy neighbour. Thou shalt not covet thy neighbour's 
house, neither shalt thou desire his wife, nor his servant, 
nor his hand-maid, nor his ox, nor his ass, nor any thing 
that is his. And all the people saw the voices and the fla- 
mes, and the sound of the trumpet, and the mount smok- 
ing: and being terrified and struck with fear, they stood 
afar off, saying to Moses: Speak thou to us, and we will 
hear: let not the Lord speak to us, lest we die. And Moses 
said to the people: Fear not; for God is come to prove you, 
and that the dread of him might be in you, and you should 
not sin. And the people stood afar off. But Moses went to 
the dark cloud wherein God was. And the Lord said to 
Moses : Thus shalt thou say to the children of Israel : You 
have seen that I have spoken to you from heaven. You shall 
not make gods of silver, nor shall you make to yourselves 
gods of gold. You shall make an altar of earth unto me, and 
you shall offer upon it your holocausts and peace-offerings, 
your sheep and oxen, in every place where the memory of 
my name shall be. 

EXPLANATION. God gave the commandments, which are 
written in the heart of every human being (Rom. ii. xv.), to the 
j Jews in thunder and lightning, that, as they were a hardened 



184 WEDNESDAY IN THE THIRD WEEK OF LENT. 

people, they might be urged by fear to keep them. But the true 
Christian keeps the commandments for love of God, for Christ 
says: "Who keeps my commandments, he it is, that loves me" 
{John xiw 21.); and St. Augustine writes: "He who has my com- 
mandments in his memory, and keeps them on his way; who has 
them in his words, and keeps them in his deeds; who so has 
them, that he hears them and keeps them; so that he fulfils 
them and perseveres in them, he it is that loves me." Say never, 
that you love God, if .you keep not His commandments. 

GOSPEL. (Matt. xv. 1 — 20.) At that time: The Scribes 
and Pharisees came from Jerusalem to Jesus, and saying to 
him: Why do thy disciples transgress the tradition of the 
ancients'? For they wash not their hands when they eat 
bread. But he answering, said to them: Why do you also 
transgress the commandment of God for your tradition ? For 
God said: "Honour thy father and mother:" and, "he that 
shall curse father or mother, let him die the death. 11 But 
you say: Whosoever shall say to his father or mother, The 
gift whatsoever proceedeth from me, shall profit thee. And 
he shall not honour his father or mother: and you have made' 
void the commandm ent of God for your tradition. Hypocrites, 
well has Isaias prophesied of you, saying: "This people 
lionoureth me with their lips, but their heart is far from me. 
And in vain do they worship me, teaching doctrines and 
commandments of men. 11 And having called together the 
multitudes unto him, he said to them: Hear ye and under- 
stand. Not that which goeth into the mouth, defileth a man: 
but what cometh out of the mouth, this defileth a man. 
Then came his disciples, and said to him : Dost thou know 
that the Pharisees, when they heard this word, were scan- 
dalized? But he answering, said: Every plant which my 
heavenly Father hath not planted, shall be rooted up. Let 
them alone: they are blind, and leaders of the blind. And if 
the blind lead the blind, both fall into the pit. And Peter 
answering, said to him : Expound to us this parable. But he 
said : Are you also yet without understanding ? Do you not 
understand, that whatsoever entereth into the mouth, goeth 
into the belly, and is cast out into the privy? But the things 



THURSDAY IX THE THIRD WEEK OF LENT. 185 

which proceed out of the mouth, come forth from the heart, 
and those things defile a man. For out of the heart come 
forth evil thoughts, murders, adulteries, fornications, thefts, 
false testimonies, blasphemies. These are the things that 
defile a man. But to eat with unwashed hands, doth not de- 
file a man. 

INSTRUCTION. Unbelievers, and also lukewarm Catholics, 
reproach the Church among other things for imposing upon the 
faithful commands not made by Christ, such as abstinence from 
meat on fastdays, quoting the words: Not that which goeth 
into the mouth, defileth a man. It is true, no food taken in 
moderation and with the pure intention of strengthening and pre- 
serving plrysical strength, defiles a man, but the interior bad 
disposition, the disobedience to the Church which Christ has com- 
manded us to hear, this defiles a man, and makes him commit sin. 
Be obedient to your holy Church which, directed by the Holy 
Spirit of God, as a good mother, seeks always what is best for you. 

THURSDAY IN THE THIRD WEEK OF LENT. 

LESSON. (Jer. vii. 1—7.) Ix those days: The word that 
came to Jeremias from the Lord, saying: Stand in the gate 
of the house of the Lord, and proclaim there this word, and 
say: Hear ye the word of the Lord, all ye men of Jucla, that 
enter in at these gates, to adore the Lord. Thus saith the 
Lord of hosts, the God of Israel: Make your ways and your 
doings good; and I will dwell with you in this place. Trust 
not in lying words , saying : The temple of the Lord , the 
temple of the Lord, it is the temple of the Lord. For if you 
will order well your ways and your doings; if you will exe- 
cute judgment between a man and his neighbour, if you 
oppress not the stranger, the fatherless and the widow, and 
shed not innocent blood in this place, and walk not after 
strange gods to your own hurt : I will dwell with you in this 
place; in the land which I gave to your fathers from the 
beginning and for evermore, saith the Lord Almighty. 

EXPLANATION. The Jews believed themselves pleasing to 
God, because they had in Jerusalem the temple of the true God, 
and kept the rules, prescribed for the external service of the 
temple. This mistake is removed by the prophet who, by the com- 
mand of God, shows them, that he only finds favor in the eyes of 
God, who unites with this outward observance, the intention of 



186 THURSDAY IN THE THIRD WEEK OF LENT. 

pleasing God only, and practises works of justice and mercy. 
Thus many Catholics observe everything belonging to the ex- 
ternal worship and the customs of the Church, but at the same 
time pay no attention to real conversion of the heart. Therefore, 
being a member of the Church, and showing yourself outwardly 
such, will not make you holy and save you, but you must live 
piously and sacredly according to the spirit of the Church. 




GOSPEL. (Luke iv. 38 — 44.) At that time: Jesus rising 
up out of the synagogue, went into Simon's house. And 
Simon's wife's mother was taken with a great fever, and 
they besought him for her. And standing over her, he com- 
manded the fever, and it left her. And immediately rising, 



FRIDAY IX THE THIRD WEEK OF LENT. 



187 



she ministered to them. And when the sun was down, all 
they that had any sick with divers diseases, brought them 
to him. But he laying his hands on every one of them, healed 
them. And devils went out from many, crying out and say- 
ing: Thou art the Son of God. And he rebuking them, suf- 
fered them not to speak, for they knew that he was Christ. 
And when it was day, going out he went into a desert place; 
and the multitude sought him, and came to him ; and they 
prayed him that he should not depart from them. To whom 
he said: To other cities I must preach the kingdom of God: 
for therefore am I sent. And he was preaching in the syna- 
gogues of Galilee. 

INSTRUCTION. By the fever of St Peter's mother in law, 
which Christ cured, St. Ambrose understands the fever-heat of 
impure lu>t. If you, my Christian, suffer from this dangerous fever, 
bring Christ into the house of your soul, that is, receive Him 
often in holy Communion, for holy Communion is the crown of the 
elect, the wine from which the virgins spring. (Zac/i, ix.) The 
virginal flesh of the Lord extinguishes the heat of lust, and en- 
kindles the fire of the pure love of God; this the Scriptures teach, 
and daily experience proves. 

FEIDAY ffl THE THIED WEEK OF LENT. 

LESSON. (Num. xx. 2—13.) In those days: The children 
of Israel came together against Moses and Aaron ; and mak- 
ing a sedition, they said : Give us water to drink. And Moses 
and Aaron leaving the multitude, went into the tabernacle 
of the covenant, and fell flat upon the ground, and cried to 
the Lord and said: Lord God, hear the cry of this people, 
and open to them thy treasure, a fountain of living water, 
that being satisfied, they may cease to murmur. And the 
glory of the Lord appeared over them. And the Lord spoke 
to Moses, saying : Take the rod and assemble the people 
together, thou and Aaron thy brother, and speak to the rock 
before them, and it shall yield waters. And when thou hast 
brought forth water out of the rock, all the multitude and 
their cattle shall drink. Moses therefore took the rod, which 
was before the Lord, as he had commanded him, and having 
gathered together the multitude before the rock, he said to 
them : Hear, ye rebellious and incredulous : can we bring you | 



188 FRIDAY IN THE THIRD WEEK OF LENT. 

forth water out of this rock ? And when Moses had lifted up 
his hand, and struck the rock twice with the rod, there came 
forth water in great abundance, so that the people and their 
cattle drank. And the Lord said to Moses and Aaron : Be- 
cause you have not believed me, to sanctify me before the 
children of Israel, you shall not bring these people into the 
land which I will give them. This is the water of contra- 
diction, where the children of Israel strove with words against 
the Lord, and he was sanctified in them. 

INSTRUCTION. Great and innumerable were the graces God 
had already given to the people of Israel, and small their grati- 

| tude for them. How many graces for body and soul, God has also 
given you, and where are the thanks you owe Him? Will you be 
worse than the beasts who have not reason? "Whose face," says 

I St. Ambrose, "will not flush, that he has not thanked his bene- 
factor, when he sees, that even the animals fly from the name of 
the ungrateful? 

GOSPEL. {John iv. 5 — 42.) At that time: Jesus came 
to a city of Samaria which is called Sichar; near the land 
which Jacob gave to his son Joseph. Now Jacob's well was 
there. Jesus therefore being wearied with his journey, sat 
thus on the well. It was about the sixth hour. There cometh 
a woman of Samaria to draw water. Jesus saith to her: 
Give me to drink. (For his disciples were gone into the city 
to buy meats.) Then that Samaritan woman saith to him : 
How dost thou, being a Jew, ask of me to drink, who am a 
Samaritan woman? For the Jews do not communicate with 
the Samaritans. Jesus answered, and said to her: If thou 
didst know the gift of God, and who he is that saith to thee, 
Give me to drink, thou perhaps wouldst have asked of him, 
and he would have given thee living water. The woman saith 
to him: Sir, thou hast nothing wherein to draw, and the well 
| is deep: from whence then hast thou living water? Art thou 
greater than our father Jacob, who gave us the well, and 
drank thereof himself, and his children, and his cattle? Jesus 
answered and said to her: Whosoever drinketh of this water, 
shall thirst again: but he that shall drink of the water that 
I shall give him, shall not thirst for ever. But the water j 



FRIDAY m THE THIRD WEEK OF LENT. 189 

that I shall give him, shall become in him a fountain of 
water springing up into life everlasting. The woman saith 
to him : Sir, give me this water, that I may not thirst, nor 
come hither to draw. Jesus saith to her: Go, call thy hus- 
band, and come hither. The woman answered, and said: I 
have no husband. Jesus saith to her: Thou hast said well, 
I have no husband: for thou hast had five husbands: and he 
whom thou now hast, is not thy husband. This thou hast 
said truly. The woman saith to him : Sir, I perceive that 
thou art a prophet. Our fathers adored on this mountain, 
and you say, that at J erusalem is the place where men must 
adore. Jesus saith to her: Woman, believe me, the hour 
cometh, when you shall neither on this mountain, nor in Je- 
rusalem, adore the Father. You adore that wdiich you know 
not; we adore that which we know: for salvation is of the 
Jews. But the hour cometh, and now is, when the true ad- 
orers shall adore the Father in spirit and in truth. For the 
Father also seeketh such to adore him. God is a spirit, and 
they that adore him, must adore him in spirit and in truth. 
The woman saith to him: I know that the Messias cometh 
(who is called Christ), therefore when he is come, he will tell 
us all things. Jesus saith to her: I am he, wdio am speaking 
with thee. And immediately his disciples came : and they 
wondered that he talked with the woman. Yet no man said: 
What seekest thou , or why talkest thou with her ? The 
woman therefore left her water-pot, and went her way into 
the city, and saith to the men there: Come, and see a man 
who hath told me all things whatsoever I have done. Is not 
he the Christ? They went therefore out of the city, and 
came unto him. In the mean time the disciples prayed him, 
saying : Rabbi, eat. But he said to them : I have meat to 
eat which you know not of. The disciples therefore said one 
to another : Hath any man brought him to eat ? Jesus saith 
to them: My meat is to do the will of him that sent me, that 
I may perfect his work. Do not you say, there are yet four 
months, and then the harvest cometh ? Behold, I say to you, 



190 



SATURDAY IN THE THIRD WEEK OF LENT. 



lift up your eyes, and see the countries, for they are white 
already to harvest. And he that reapeth, receiveth wages, 
and gathereth fruit unto life everlasting : that both he that 
soweth, and he that reapeth, may rejoice together. For in 
this is that saying true : that it is one man that soweth, and 
it is another that reapeth. I have sent you to reap that in 
which you did not labour: others have laboured, and you 
have entered into their labours. Now of that city many of 
the Samaritans believed in him, for the word of the woman 
giving testimony: he told me all things whatsoever I have 
done. So when the Samaritans were come to him, they de- 
sired him that he would tarry there. And he abode there 
two days. And many more believed in him because of his 
own word. And they said to the woman: We now believe, 
not for thy saying: for we ourselves have seen him, and know 
that he is indeed the Saviour of the world. 

EXPLANATION. The living water which Jesus says, quenches 
the thirst forever, is the stream of grace, continually flowing 
through the Sacraments of the Church, from the inexhaustible 
merits of Christ, which purifies from sin, puts out the fire of evil 
desires, quiets the thirst for eternal joys, and renders our will 
fertile in the performance of good works. As often as we receive 
the holy Sacraments with lively faith in Jesus, and with the 
ardent desire for His graces, so often do we drink from this 
stream, to which we are invited by the Church also, in these 
words: "Come and draw water with joy, out of the Savi- 
our's fountain." (Jsai xii. 13.) When saying that God is a 
spirit, who must therefore be adored in spirit and in truth, Jesus 
rebukes the Jews who, as has been already observed, directed 
their attention only to the external ceremonies and customs of 
the Church, and forgot the true conversion of their hearts, as 
well as the Samaritans who built a temple on Mount Garizim, 
arbitrarily arranged their form of worship, and frequently mixed 
it with heathen superstition. The will of His Father, to redeem 
and sanctify man, was the food of Jesus. So you also let your 
nourishment be the will of God, who requires of you to love Him 
with all your heart, and to keep His commandments. 

SATURDAY IN THE THIRD WEEK OF LENT. 

LESSON. (Ban. xiii. 1 — 62.) In those days: There was a 
man that dwelt in Babylon, and his name was Joakim : and 



SATURDAY IN THE THIRD WEEK OF LENT. 



191 



he took a wife whose name was Susanna, the daughter of 
Helcias, a very beautiful woman, and one that feared Gocl. 
For her parents being just, had instructed their daughter 
according to the law of Moses. Now Joakim was very rich, 
and had an orchard near his house; and the Jews resorted 
to him, because he was the most honourable of them all. 
And there were two of the ancients of the people, appointed 
judges that year, of whom the Lord said: Iniquity came out 
from Babylon from the ancient judges, that seemed to govern 
the people. These men frequented the house of Joakim, and 
all that had any matters of judgment, came to them. And 
when the people departed away at noon, Susanna went in, 
and walked in her husband's orchard. And the old men saw 
her going in every day, and walking: and they were in- 
flamed with lust towards her : and they perverted their own 
mind, and turned away their eyes that they might not look 
unto heaven, nor remember just judgments. So they were 
both wounded with the love of her, yet they did not make 
known their grief one to the other : for they were ashamed 
to declare to one another their lust, being desirous to have 
to do with her : and they watched carefully every day to see 
her. And one said to the other: Let us now go home, for it 
is dinner time. So going out, they departed one from another. 
And turning back again, they came both to the same place : 
and asking one another the cause, they acknowledged their 
lust: and then they agreed together upon a time when they 
might find her alone. And it fell out, as they watched a fit 
day, she went in on a time, as yesterday and the day before, 
with two maids only, and was desirous to wash herself in 
the orchard : for it was hot weather. And there was nobody 
there, but the two old men that had hid themselves and 
were considering her. So she said to the maids : Bring me 
oil, and washing bails, and shut the doors of the orchard, 
that I may wash me. And they did as she bade them: and 
they shut the doors of the orchard, and w x ent out by a back 
door to fetch what she had commanded them, and they knew 
not that the elders were hid within. Now when the maids 
were gone forth, the two eiders arose, and ran to her, and 
said : Behold, the doors of the orchard are shut, and nobody 
seeth us, and we are in love with thee, wherefore consent to j 



I 

192 SATURDAY IN THD THIRD WEEK OF LENT. 

us, and lie with us. But if thou wilt not, we will bear 
witness against thee, that a young man was with thee, and 
therefore thou didst send aw 7 ay thy maids from thee. Susanna 
sighed, and said: I am straitened on every side: for if I do 
this thing, it is death to me : and if I do it not, I shall not 
escape your hands. But it is better for me to fall into your 
hands without doing it, than to sin in the sight of the Lord. 
With that Susanna cried out with a loud voice: and the 
elders also cried out against her. And one of them ran to the 
door of the orchard, and opened it. So when the servants of 
the house heard the cry in the orchard, they rushed in by 
the back door to see what was the matter. But after the old 
men had spoken, the servants were greatly ashamed, for 
never had there been any such word said of Susanna. And 
on the next day, when the people were come to Joakim her 
husband, the two elders also came, full of their wicked de- 
vice against Susanna, to put her to death. And they said 
before the people : Send to Susanna, daughter of Helcias, the 
wife of Joakim. And they presently sent. And she came with 
her parents, and children, and all her kindred. Now Susanna 
was exceeding delicate, and beautiful to behold. But those 
wicked men commanded that her face should be uncovered 
(for she was covered), that so at least they might be satisfied 
with her beauty. Therefore her friends and all her acquain- 
tance wept. But the two elders, rising up in the midst of 
the people, laid their hands upon her head. And she weep- 
ing looked up to heaven, for her heart had confidence in the 
Lord. And the elders said : As we walked in the orchard 
alone, this woman came in with two maids, and shut the 
doors of the orchard, and sent away the maids from her. 
Then a young man that was there hid, came to her, and lay 
with her. But we that were in the corner of the orchard, 
seeing this wickedness, ran up to them, and we saw them lie 
together. And as for him we could not take him, because he 
was stronger than we, and opening the doors he leaped out, 
but having taken this woman, we asked who the young man 
was, but she would not tell us : of this thing we are wit- 
nesses. The multitude believed them, as being the elders and 
judges of the people, and they condemned her to death. Then 
Susanna cried out with a loud voice , and said : eternal 



SATURDAY IN THE THIRD WEEK OF LENT. 



193 



God, who knowest hidden things , who knowest all things 
before they come to pass, thou knowest that they have borne 
false witness against me: and behold, I must die, whereas I 
have done none of these things, which these men have mali- 
ciously forged against me. And the Lord heard her voice. 
And when she was led to be put to death, the Lord raised 
up the holy spirit of a young boy, whose name was Daniel: 
and he cried out with a loud voice: I am clear from the 
blood of this woman. Then all the people turning towards 
him, said: What meaneth this word that thou hast spoken 1 
But he standing in the midst of them, said: Are ye so foolish, 
ye children of Israel, that without examination or knowledge 
of the truth, ye have condemned a daughter of Israel ? 
Return to judgment, for they have borne false witness 
against her. So all the people turned again in haste, and 
the old men said to him: Come and sit thou down among 
us, and shew it us: seeing God hath given thee the honor 
of old age. And Daniel said to the people: Separate these 
two far from one another, and I will examine them. So when 
they were put asunder one from the other, he called one of 
them and said to him: thou that art grown old in evil 
days, now are thy sins come out which thou hast committed 
before : in judging unjust judgments, oppressing the inno- 
cent, and letting the guilty go free, whereas the Lord saith: 
the innocent and the just thou shalt not kill. Now then, if 
thou sawest her, tell me under what tree thou sawest them 
conversing together. He said : under a mastick tree. And 
Daniel said : Well hast thou lied against thy own head : for 
behold, the angel of God having received the sentence of him, 
shall cut thee in two. And having put him aside, he com- 
manded that the other should come, and he said to him : 
thou seed of Chanaan, and not of Juda, beauty hath de- 
ceived thee and lust hath perverted thy heart: thus did you 
do as to the daughters of Israel, and they for fear conversed 
with you; but a daughter of Juda would not abide your 
wickedness. Now, therefore, tell me under what tree didst 
thou take them conversing together*? And he answered: 
under a holm tree. And Daniel said to him : Well hast thou 
also lied against thy. own head ; for the angel of the Lord 
w T aiteth with a sword to cut thee in two, and to destroy thee. 



13 



194 



SATURDAY IN THE THIRD WEEK OF LENT. 



With that all the assembly cried out with a loud voice, and 
they blessed God, who saveth them that trust in him. And 
they rose up against the two elders (for Daniel had con- 
victed them of false witness by their own mouth) and they 
did to them as they had maliciously dealt against their 
neighbor, to fulfil the law of Moses : and they put them to 
death, and innocent blood was saved in that day. 

INSTRUCTION. All the impious who walk as did these two 
lustinflamed judges, say: Who seeth me? Darkness com- 
pass eth me about, and the walls cover me, and no man 
seeth me: whom do I fear? The Most High will not 
remember my sins (Eccl xxiii. 25. 26.), and St. Bernard an- 
swers them: "Be it so, no man sees you, not one. You are seen 
by the evil angel; you are seen by the good angel. You are seen 
by Him who is greater than good or evil angel, God. You are 
seen by the accuser, the multitude of witnesses see you; the judge 
Himself at whose judgment-seat you will one day stand, sees you; 
| to be willing to do wrong under His eyes, is as insane as it is j 
terrible to fall into the hands of the living God." Take these j I 
words earnestly to heart, Christian, and like Susanna let not 
the fear of God ever depart from your heart, for it is ever better j 
to lose all, even life, than a single soul by one grievous sin. 

GOSPEL. {John viii. 1 — 11.) At that time: Jesus went 
to mount Olivet. And early in the morning he came again 
into the temple, and all the people came to him, and sitting 
down he taught them. And the Scribes and Pharisees bring 
unto him a woman taken in adultery; and they set her in 
the midst, and said to him : Master, this woman was even 
now taken in adultery. Now Moses in the law commanded 
us to stone such a one. But what sayest thou? And this j 
they said tempting him, that they might accuse him. But 
Jesus bowing himself down, wrote with his finger on the 
ground. When therefore they continued asking him, he lifted | j 
up himself, and said to them : He that is without sin among j 
you, let him first cast a stone at her. And again stooping j 
down, he wrote on the ground. But they hearing this, went 
out one by one, beginning at the eldest, and Jesus alone 
remained, and the woman standing in the midst. Then Jesus 
lifting up himself, said to her : Woman, where are they that 
accused thee? Hath no man condemned thee? Who said: No 
I . I 



195 



man, Lord. And Jesus said: Neither will I condemn thee. 
Go, and now sin no more. 

EXPLANATION. In the preceding lesson the example of a 
pious, chaste woman, whom God wonderfully rescued from the 
hands of her malicious enemies, is placed before us : in the gospel 
is shown a great, but penitent sinner, whom Christ rescued from 
eternal death by forgiving her sins. how merciful is Jesus, and 
how unmerciful are the Christians, who, like the Pharisees, con- 
demn every sinner at once, not considering, they themselves are 
sinners and in need of mercy, and the greatest of sinners even, if 
he truly repents, may become the greatest of saints. "What does 
God more hate and abominate," says St. Dorotheus, "than rash 
: judgments, as all our forefathers declare? Indeed, they counted 
nothing worse, nothing more hateful, than the condemnation of 
one's neighbor." Remember, Christian, that to Him only 
belongs judgment, to whom the Father has given all judgment, to 
the Son of God, and do not forget the words of the Apostle : II e 
that thinketh himself to stand, let him take heed, lest 
he fall. (i. Cor. x. 12.) 



INSTRUCTION FOR THE FOURTH SUNDAY 
IN LENT. (L^TARE.) 

THe Introit of this day's Mass which begins with the word 
Laetare, is as follows: Rejoice, Jerusalem, and meet 
together all you who love her; rejoice exceedingly, you 
who have been in sorrow, that you may leap for joy, 
and be satiated with comfort from her breast. (Isai.\x$\\. 
10. 11.) I rejoiced at the things that were said to me: 
we will go into the house of the Lord. (Ps. cxxi.) Glory be 
to the Father, &c. 

PRAYER OF THE CHURCH. Grant, we beseech Thee, 
Almighty God, that we, who are justly afflicted according 
to our demerits, may be relieved by Thy comforting grace. 
Through, &c. 

EPISTLE. {Gal. iv. 22 — 31.) Brethren: It is written 
that Abraham had two sons : the one by a bond- woman, and 
the other by a free-woman. But he who was of the bond- 
I woman, was born according to the flesh: but he by the free- 
woman, was by promise. Which things are said by an alle- 
gory. For these are the two testaments. The one from 
Mount Sina, engendering unto bondage; which is Agar: for 



13* 



196 INSTRUCTION FOR THE FOURTH SUNDAY IN LENT. 

Sina is a mountain in Arabia, which hath affinity to that 
Jerusalem which now is, and is in bondage with her children. 
But that Jerusalem, which is above, is free; which is our 
mother. For it is written: "Rejoice, thou barren, that bear- 
est not : break forth and cry, thou that travailest not : for 
many are the children of the desolate, more than of her that 
hath a husband/ 7 Now we, brethren, as Isaac was, are the 
children of promise. But as then, he that was born accord- 
ing to the flesh, persecuted him that was after the spirit : so 
also it is now. But what saith the scripture? "Cast out the 
bond-woman and her son: for the son of the bond -woman 
shall not be heir with the son of the free-woman.' 1 So then, 
brethren, we are not children of the bond- woman, but of the 
free, by the freedom wherewith Christ hath made us free. 

EXPLANATION. It was the common custom, in the days of 
the patriarchs, among the nations, for a man to have more than 
one wife. This was permitted by God, partly because they and 
their descendants would hardly have been satisfied with one mar- 
riage {Matt. xix. 8.), partly because bigamy was a means of promot- 
ing the increase of the people of Israel, typical of the future in- 
crease of the children of God. Thus Abraham had two wives, 
who had each a son; of these Ismael was born to Abraham from 
his bond-woman Agar, in the natural way ; the other, Isaac, the 
son of the free wife Sara, was born in a supernatural manner ac~ 
cording to the promise {Gen. xviii. 11. 14.), that she although 
aged would, by the grace of God, give birth to a son. These two 
women with their sons were types, as St. Paul says, of the two 
Testaments : Agar the bond- woman, the Old, Sara, the free wo- 
man, the New Testament; the son of Agar, the Jews, the son of 
Sara, the Christians ; for the Jews, like Ismael, are descendants 
of Abraham by natural descent, but the Christians, like Isaac, by 
grace. The Old Testament gave birth only to servants ; for the j 
Jews, the Jewish Church, obeyed the commandments of God only | 
from fear of punishment, and hope of temporal reward; the New 
Testament, the Jerusalem from above, that is, the Christian 
Church, gives birth to children, who willingly and from love obey 
God's commandments. And although the Christian Church, the 
New Jerusalem, chosen from heathenism, was in the beginning 
barren, as Sara, she gives birth, by the grace of God and through 
His apostles, to more children than the Jewish Church, so long j 
the Church of God, that is. more were converted to Christianity 
from the gentiles than from the Jews, who even hated and per- 
secuted the Christians, as did Ismael his brother Isaac. For their 
hardness of heart they were cast out by God, like Agar and her 
son; that is, after the destruction of Jerusalem the Jews were 



INSTRUCTION FOR THE FOURTH SUNDAY IN LENT. 197 

dispersed to all parts of the world. Let us, therefore, give God 
thanks, that through Jesus we have become the free children of 
God, who from love fulfil His holy will, by which we will be saved. 

ASPIRATION. Give me the grace, Jesus, that by 
prayer and fasting, and patience in all adversities and per- 
secutions, I may be made less unworthy of Thy passion, and 
like to Thee, that I may not, one day, as an ill behaved 
child be cast out by Thee, but become worthy of Thy divine 
promise and Thy eternal consolation in the heavenly Jeru- 
salem. 




GOSPEL. (John vi. 1 — 15.) At that time: Jesus went 
over the sea of Galilee, which is that of Tiberias : and a 



198 INSTRUCTION FOE THE FOURTH SUNDAY IN LENT. 

great multitude followed him, because they saw the miracles 
which he did on them that were diseased. Jesus therefore 
went up into a mountain, and there he sat with his disciples. 
Now the pasch, the festival day of the Jews, was near at 
hand. When Jesus therefore had lifted up his eyes, and seen 
that a very great multitude cometh to him, he said to Phi- 
lip : Whence shall we buy bread that these may eat ? And 
this he said to try him: for, he himself knew what he would 
do. Philip answered him: Two hundred penny-worth of 
bread is not sufficient for them, that every one may take a 
little. One of his disciples, Andrew, the brother of Simon 
Peter, saith to him: There is a boy here that hath five bar- 
ley loaves , and two fishes ; but what are they among so 
many ? Then Jesus said : Make the men sit down. Now there 
was much grass in the place. The men therefore sat down, 
in number about five thousand. And Jesus took the loaves ; 
and when he had given thanks, he distributed to them that 
were sat down. In like manner also of the fishes, as much 
as they would, and when they were filled, he said to his dis- 
ciples : Gather up the fragments that remain, lest they be 
lost. They gathered up therefore, and filled twelve baskets 
with the fragments of the five barley loaves, which remained 
over and above to them that had eaten. Now these men, 
when they had seen what a miracle Jesus had done, said: 
This is of a truth the prophet that is to come into the world. 
Jesus therefore when he knew that they would come to take 
him by force and make him king, fled again into the moun- 
tain himself alone. 

Why did Christ try St. Philip? 

To test his faith and trust; to instruct us that before seeking 
supernatural means, we should first look for natural ways of 
providing; that the miracle of the multiplying of the loaves should 
be more marvellous to the people from their having seen there 
was no provision there; and that we may learn to trust in God, 
who is a helper in due time in tribulation. (Ps. ix. 10.) 

Of ichat signs did Christ make use in this miracle, and why? 

According to St. Matthew (xiv. 19.) He lifted up His eyes to 
heaven, by which He showed, that all good gifts come from above, 



INSTRUCTION FOR THE FOURTH SUNDAY IN LENT. 199 



and that it is God who opens His hands and fills us with all bless- 
ings; He gave thanks, thus teaching us to give God thanks for 
all His blessings. "The table," says St. Chrysostom, "that is met 
and is left with prayer, will never know want, but the more richly 
yield its gifts." He blessed the bread, showing us that the divine 
| blessing increases all. 

Why did Christ require them to gather up the fragments that 

were left? 

That they should not be stepped upon and destroyed; that 
the greatness of the miracle should be evidenced by the quantity 
of the fragments ; and that we might learn to honor the gifts of 
God, even the most insignificant, and if we do not ourselves need 
them, to save them for the poor. 

Why did Christ, after this miracle, fly from the people? 

Because after this miracle the people recognized the Messiah 
in Him, and would have made Him king, and He wished to teach 
us, that we should fly from praise and honor, and in all our actions 
should seek not our own glory, but God's. 

CONSOLATION IN POVERTY. 

THis gospel which relates the provision Christ unasked makes 
for those who follow and listen to Him, is indeed consoling 
for the poor. God, from the world's beginning, has always cared 
for His own. For the aid and comfort of His chosen people in 
time of famine, God sent Joseph, the son of the Patriarch Jacob, 
in advance into Egypt (Gen. xlv. 5.); for forty years He fed the 
children of Israel in the desert with bread from heaven (Deut. 
viii.) ; He fed the Prophet Elias by a raven (iii. Kings xviii. 6.) ; 
and thought of Daniel in the lions' den. {Dan. xiv. 37.) And in 
the New Testament God shows His merciful care for His own, 
because in their sorest need, by angel, man, or animal, He fed 
them in marvellous ways, as we see also frequently in the lives of 
the saints. Truly has David therefore said: God forsakes not the 
just (I have been young and am now old; and I have not 
seen the just forsaken, nor his seed seeking bread (Ps. 
xxxvi. 25.), that is, one who sincerely serves Him, and who, as 
Christ commands, seeks before all the kingdom of God 
and His justice. {Luke xiii. 31.) But those who do not this, 
need not promise themselves much from God, for he who aban- 
dons God, will be abandoned by God, who provides only for His 
own true children. Strive to be a good child, and you will have 
God for your father, and with King David can cast the care 
upon the Lord, and He will sustain thee. At the same time 
to receive help, you must not think it enough for you to pray 
and trust in God, He demands that you should use your strength 
to work, for if any man will not work, neither let him eat. 
(ii. Thess. iii. 10.) 



200 MONDAY IN THE FOURTH WEEK OF LENT. 

ASPIRATION. In Thy omnipotence and goodness alone, 

my God, I put my trust, firmly believing that if I fear 
Thee, serve Thee faithfully, and avoid evil, I shall not be 
abandoned in poverty, but receive many good things. Amen. 

INSTRUCTION ON PREPARATION FOR .EASTER. 

Now the pa sck ; the festival day of the Jews, was near 
at hand. (John vi. 4.) 

IF we would sing a joyful Alleluia with the Church on the 
festival of Easter, we must fulfil her desire, and prepare our- 
selves for its worthy celebration. Therefore, we should shun 
improper, noisy meetings, and go often into solitude to pray, 
especially to meditate on the bitter sufferings of the Savior, for 
when man is alone, God speaks to his heart (Osee ii. 14.); 
we should carefully examine our conscience, and consider how 
we stand before God, for upon this day shall be the ex- 
piation for you, and the cleansing from all your sins: 
you shall be cleansed before the Lord: for it is a Sab- 
bath of rest, and you shall afflict your souls, that is, by 
fasting, watching, and praying prepare them. (Lev. xvi. 30—31.) 
| From now until Easter we should fast more strictly, give more 
| alms to the poor if we are able, or if poor ourselves, bear our 
poverty more patiently, offering it to Christ in union with His 
poverty, His hunger and thirst, &c; we should make a sincere 
and contrite confession, and purify our heart from the old leaven 
of iniquity, that we may keep the Easter meal with Christ in the 
unleavened bread of purity and truth, (i. Cor. v. 7. 8.) For this 
end we should incite ourselves to holy desires, to rise spiritually 
with Christ from sin, which is the death of the soul. 

MONDAY IN THE FOURTH WEEK OF LENT. 

LESSON, (iii. Kings I 16 — 28.) In those days: Two 
women that were harlots, came to king Solomon, and stood 
before him: and one of them said: I beseech thee, my Lord, 

1 and this woman dwelt in one house, and I was delivered 
of a child with her in the chamber. And the third day after 
that I was delivered, she also was delivered; and we were 
together and no other person with us in the house, only we 
two. And this woman's child died in the night. For in her j 
sleep she overlaid him. And rising in the dead time of the 
night, she took my child from my side, while thy handmaid 
was asleep, and laid it in her bosom: and laid her dead child 
in my bosom. And when I rose in the morning to give my 



MONDAY IN THE FOURTH WEEK OF LENT. 



201 



child suck, behold, it was dead ; but considering him more 
diligently when it was clear clay, I found that it was not 
mine which I bore. And the other woman answered : It is 
not so as thou sayest, but thy child is dead, and mine is 
alive. On the contrary she said: Thou liest: for my child 
liveth, and thy child is dead. And in this manner they strove 
before the king. Then said the king: The one saith, my 
child is alive, and thy child is dead. And the other an- 
swereth, Nay, but thy child is dead, and mine liveth. The 
king therefore said: Bring me a sword. And when they had 
brought a sword before the king: Divide, said he, the living 
child in two, and give half to the one, and half to the other. 
But the woman, whose child was alive, said to the king (for 
her bowels were moved upon her child), I beseech thee, my 
Lord, give her the child alive and do not kill it. But the 
other said : Let it be neither mine nor thine, but divide it. 
The king answered and said: Give the living child to this 
woman, and let it not be killed, for she is the mother thereof. 
And all Israel heard the judgment which the king had judged, 
and they feared the king, seeing that the wisdom of God 
was in him to do judgment. 

INSTRUCTION. When a sinful life is led, one sin usually 
gives rise to another. Thus one of these wretched women was 
not afraid to lie impudently, and to propose the death of her 
companion's child, not thinking that we can lie to man, but cannot 
deceive God. Guard, Christian, against the first step to sin, 
and consider that the fear of the Lord is the beginning of 
wisdom (Prov. i. 7. J, the foundation of a pious, godly life. 

GOSPEL. (John ii. 13—25.) At that time: The pasch of 
the Jews was at hand, and Jesus went up to Jerusalem, and 
he found in the temple them that sold oxen, and sheep, and 
doves, and the changers of money sitting. And when he had 

| made as it were a scourge of little cords, he drove them all 
out of the temple, the sheep also and the oxen, and the 

i money of the changers he poured out, and the tables he over- 
threw. And he said to . them that sold doves : Take these 
things hence, and make not the house of my Father a house 
of traffic. And his disciples remembered that it was written : 
"The zeal of thy house hath eaten me up. 1 ' Then the Jews 



202 



TUESDAY IN THE FOURTH WEEK OF LENT. 



1 



answered, and said to him : What sign dost thou shew us 
seeing thou dost these things? Jesus answered, and said to 
them: Destroy this temple, and in three days I will raise it 
up. The Jews then said: Six and forty years was this temple 
in building, and wilt thou raise it in three days? But he 
spoke of the temple of his body. When therefore he was 
risen again from the dead, his disciples remembered that he 
had said this, and they believed the scripture, and the word 
that Jesus had said. Now when he was at Jerusalem, at the 
pasch, upon the festival day, many believed in his name see- 
ing his signs which he did. But Jesus did not trust himself 
to them, because he knew all men, and because he needed 
not that any should give testimony of man, for he knew 
what was in man. 

INSTRUCTION. Like Jesus we also should be eaten up by 
zeal for the house of God, that is, we should endeavor always to 
appear in Church, before the face of God, with a heart purified 
from all worldly, revengeful, envious, proud, and sensual thoughts; 
giving ourselves to God with all reverence in devotion, aiding 
with all our power to keep the house of God always neat, and the 
necessary decorations for the services properly provided. What- 
ever is done with good motives for the adornment of the Church, 
is done for Christ Himself, who, day and night, dwells there, in 
the most Blessed Sacrament of the Altar. 

TUESDAY IN THE FOURTH WEEK OF LENT. 

LESSON. (Exocl. xxxii. 7 — 14.) In those days: The Lord 
spoke to Moses, saying: Go, get thee down: thy people, which 
thou hast brought out of the land of Egypt , has sinned. 
They have quickly strayed from the way which thou didst 
shew them, and they have made to themselves a molten calf, 
and have adored it, and sacrificing victims to it, have said: 
These are thy gods, Israel, that have brought thee out of 
the land of Egypt. And again the Lord said to Moses : I see 
that this people is stiff-necked: let me alone, that my wrath 
may be kindled against them, and that I may destroy them, 
and I will make of thee a great nation. But Moses besought 
the Lord his God, saying: Why, Lord, is thy indignation 
enkindled against thy people, whom thou hast brought out 
of the land of Egypt, with great power, and with a mighty 



TUESDAY IN THE FOURTH WEEK OF LENT. 203 

hand ? Let not the Egyptians say, I beseech thee : He craftily 
brought them out, that he might kill them in the mount- 
ains, and destroy them from the earth: let thy anger cease, 
and be appeased upon the wickedness of thy people. Re- 
member Abraham, Isaac, and Israel, thy servants, to whom 
thou sworest by thy own self, saying: I will multiply your 
seed as the stars of heaven : and this whole land that I have 
spoken of, I will give to your seed, and you shall possess it 
for ever. And the Lord was appeased from doing the evil 
which he had spoken against his people. 

INSTRUCTION. This lesson caused St. Ambrose to marvel 
at the great meekness of Moses who, forgetting all the wrongs 
done to him by the people of Israel, declined God's offer to make 
him the leader of another great people, and so fervently prayed 
for the Israelites, that they loved him for his meekness more than 
they wondered at his great deeds. Practise always this virtue, 
Christian, to which Jesus Himself invites us: Learn from 
me, because I am meek, and, Blessed are the meek, for 
they shall possess the land, that is, they shall win the hearts 
of their fellow men. 

GOSPEL. {John vii. 14—31.) At that time: About the 
midst of the feast, Jesus went up into the temple and taught. 
And the Jews wondered, saying: How doth this man know 
letters, having never learned? Jesus answered them, and 
said: My doctrine is not mine, but his that sent me. If any 
man will do the will of him, he shall know of the doctrine 
whether it be of God, or whether I speak of myself. He that 
speaketh of himself, seeketh his own glory: but he that 
seeketh the glory of him that sent him, he is true, and there 
is no injustice in him. Did not Moses give you the law? and 
yet none of you keepeth the law. Why seek you to kill me? 
The multitude answered and said: Thou hast a devil: Who 
seeketh to kill thee ? Jesus answered, and said to them : One 
work I have done: and you all wonder: therefore Moses gave 
you circumcision: (not because it is of Moses, but of the 
fathers,) and on the Sabbath-day you circumcise a man. If 
a man receive circumcision on the Sabbath-day, that the 
law of Moses may not be broken; are you angry at me, be- 
cause I have healed the whole man on the Sabbath-day? 
I : I 



204 WEDNESDAY IN THE FOURTH WEEK OF LENT. 

Judge not according to the appearance, but judge just judg- 
ment. Some therefore of Jerusalem said: Is not this he 
whom they seek to Mill And behold, he speaketh openly, and 
they say nothing to him. Have the rulers known for a truth 

| that this is the Christ ? But we know this man whence he 
is ; but when the Christ cometh, no man knoweth whence 
he is. Jesus therefore cried out in the temple, teaching and 
saying: You both know me, and you know whence I am: | 
and I am not come of myself; but he that sent me is true, 
whom you know not, I know him, because I am from him, 
and he hath sent me. They sought therefore to apprehend 
him: and no man laid hands on him, because his hour was 

| not yet come. But of the people many believed in him. 

EXPLANATION. He who has always faithfully followed it, 
has always experienced in himself the truth of Jesus' words, that 
His doctrine is from God, for it alone contents the desire of the 
soul for knowledge, peace, and happiness. The Savior further 
proves the divinity of His doctrine by saying, He sought not His 
own glory, but His Father's. All the inventors of error's new 
doctrines are usually impelled by the spirit of pride, seeking only 
their own glory, thus plainly showing that the Spirit of God 
works not with them. Had the Jews but taken these words of 
Christ to heart, they would not have judged Him so unjustly, nor 
have reproached Him for healing the sick on the Sabbath, since 
they even circumcised on that day. But hatred, prejudice, and 
envy blinded the Jews, so that they did not recognize Christ's 
divine mission, and even sought to kill Him. how happy is the 
man who believes in Jesus, and walks by His doctrine, sweet 
peace is his here, and nameless glory there ! 

WEDNESDAY IN THE FOURTH WEEK OF LENT. 

LESSON. (Isai. i. 16—19.) Thus saith the Lord God: 
Wash yourselves, be clean, take away the evil of your de- 
vices from my eyes: cease to do perversely, learn to do well: 
seek judgment, relieve the oppressed, judge for the father- 
less, defend the widow. And then come, and accuse me, 
| saith the Lord : if your sins be as the scarlet, they shall be 
! | made as white as snow: and if they be red as crimson, they j 
shall be white as wool. If you be willing, and will hearken 
to me, you shall eat the good things of the land, saith the 
Lord Almighty. 



WEDNESDAY IN THE FOURTH WEEK OF LENT. 205 

EXPLANATION. In this lesson God by the prophet plainly 
shows, that He forgives and forgets all the sins of the man who 
firmly resolves to depart from his perverse ways, to purify his 
heart, and turn penitently to God. Grace and forgiveness follow 
only the sincere change of heart. This should be borne in mind 
by all those who think, that all is accomplished when the forms 
of sorrow are complied with without devotion, and a careless re- 
lation of the sins in confession, like the Jews who fancied, that 
by frequently washing their hands, they would be pure. 




GOSPEL. (John ix. 1 — 88.) At that time: Jesus passing 
by, saw a man that was blind from his birth; and his dis- 
ciples asked him : Rabbi, who hath sinned, this man, or his 
parents, that he should be bom blind? Jesus answered: 



206 WEDNESDAY IN THE FOURTH WEEK OF LENT. 

Neither hath this man sinned, nor his parents; but that the 
works of God should be made manifest in him. I must work 
the works of him that sent me, whilst it is day : the night 
eometh when no man can work. As long as I am in the 
world, I am the light of the world. When he had said these 
things, he spat on the ground, and made clay of the spittle, 
and spread the clay upon his eyes, and said to him: Go, 
wash in the pool of Siloe, which is interpreted, Sent. He 
went his way therefore, and washed, and he came seeing. 
The neighbors therefore, and they who had seen him before, 
that he was a beggar, said: Is not this he that sat and beg- 
ged ? Some said: This is he. But others said: No, but he is 
like him. But he said: I am he. They said therefore to him: 
How were thine eyes opened? He answered: That man that 
is called Jesus, made clay, and anointed mine eyes, and said 
to me : Go to the pool of Siloe, and wash. And I went, I 
washed, and I see. And they said to him: Where is he? He 
saith : I know not. They bring him that had been blind to 
the Pharisees. Now it was the Sabbath, when Jesus made 
the clay, and opened his eyes. Again therefore the Pharisees 
asked him how he had received his sight. But he said to 
them: He put clay upon my eyes, and I washed, and I see. 
Some therefore of the Pharisees said : This man is not of God 
who keepeth not the Sabbath. But others said: How can a 
man that is a sinner, do such miracles ? And there was a di- 
vision among them. They say therefore to the blind man 
again : What sayest thou of him that hath opened thy eyes ? 
And he said : He is a prophet. The Jews then did not be- 
lieve concerning him, that he had been blind, and had re- 
ceived his sight, until they called the parents of him that had 
received his sight, and asked them, saying: Is this your son, 
who you say was born blind? How then doth he now see? 
His parents answered them, and said: We know that this is 
our son, and that he was born blind : but how he now seeth. 
we know not: or who hath opened his eyes, we know not: ask 
himself; he is of age; let him speak for himself. These things 



WEDNESDAY IN THE FOURTH WEEK OF LENT. 207 

his parents said, because they feared the Jews: for the Jews 
had already agreed among themselves, that if any man 
should confess him to be Christ, he should be put out of the 
synagogue. Therefore did his parents say: He is of age, ask 
him. They therefore called the man again that had been 
blind, and said to him: Give glory to God, We know that 
this man is a sinner. He said then to them: If he be a sin- 
ner, I know not : one thing I know, that whereas I was blind, 
now I see. Then they said to him: What did he to thee? 
How did he open thy eyes ? He answered them : I have told 
you already, and you have heard: why would you hear it 
again: will you also become his disciples'? They reviled him, 
therefore, and said: Be thou his disciple; but we are the 
disciples of Moses. We know that God spoke to Moses: but 
as to this man, we know not from whence he is. The man 
answered, and said to them: Why, herein is a wonderful 
thing, that you know not from whence he is, and he hath 
opened my eyes. Now we know that God doth not hear sin- 
ners ; but if a man be a server of God, and doth his will, him 
he heareth. From the beginning of the world it hath not 
been heard, that any man hath opened the eyes of one born 
blind. Unless this man were of God, he could not do any 
thing. They answered, and said to him : Thou wast wholly 
born in sins, and dost thou teach us? And they cast him out. 
Jesus heard that they had cast him out; and when he had 
found him, he said to him: Dost thou believe in the Son of 
God? He answered, and said: Who is he, Lord, that I may 
believe in him? And Jesus said to him: Thou hast both seen 
him : and it is he that talketh with thee. And he said : I be- 
lieve, Lord. And falling down, he adored him. 

EXPLANATION. It was the universal opinion of the Jews, 
that bodily disease was the consequence of the sins either of the 
sufferer or of his parents; although this is often, it is not always 
the truth, as in the case of this blind man, in whom Christ was to 
manifest His divine power and His mission to save man. The day 
in which Christ was to do the work of His Father, was the day 
of His life on earth ; in the night, after death, no one can longer 
do anything meritorious for the honor of God and for the salvation 



208 THURSDAY IN THE FOURTH WEEK OF LENT. 

of his own soul. The healing of the blind man showed Jesus to be 
the light of the world, which dispels physical and spiritual dark- 
ness; for with light to his eyes, the poor beggar received the 
light of faith in Christ, as well. For the Pharisees their eyes were 
not opened, pride kept them closed. In their sight Jesus was a 
sinner, and because they could in no other way deny the miracle, 
they made the loveless declaration, that God hears not the 
prayers of a sinner, and this, when God never casts away the 
repenting prayer of the sinner, and when Christ was sinless and 
could not be accused of a sin. — Learn from this, Christian, to 
scorn the terrible malice of sin, and to emulate the poor blind 
man, who so readily received the light of faith, and from the 
profession of which he could be deterred by no persecution on 
the part of Christ' enemies. 

THURSDAY IN THE FOURTH WEEK OF LENT. 

LESSON, (iv. Kings iv. 25 — 38.) In those days: A Sun- 
amitess came to Eliseus on mount Carmel; and when the 
man of God saw her coming towards him, he said to Giezi 
his servant: Behold that Sunamitess. Go therefore to meet 
her, and say to her: Is all well with thee, and with thy hus- 
band, and with thy son % And she answered : Well. And when 
she came to the man of God to the mount, she caught hold 
on his feet : and Giezi came to remove her. And the man of 
God said: Let her alone, for her soul is in anguish, and the 
Lord hath hid it from me, and hath not told me. And she 
said to him : Did I ask a son of my Lord ? Did I not say to 
thee: Do not deceive me 1 ? Then he said to Giezi: Gird up thy 
loins, and take up my staff in thy hand, and go. If any man 
meet thee, salute him not : and if any man salute thee, an- 
swer him not : and lay my staff upon the face of the child. 
But the mother of the child said : As the Lord liveth, and as 
my soul liveth, I will not leave thee. He arose, therefore, 
and followed her. But Giezi was gone before them and laid 
the staff upon the face of the child, and there was no voice 
nor sense: and he returned to meet him, and told him, say- 
ing: The child ib not risen. Eliseus therefore went into the 
house, and behold, the child lay dead on his bed. And going 
in, he shut the door upon him, and upon the child, and prayed 
to the Lord. And he went up, and lay upon the child: and 
he put his mouth upon his mouth, and his eyes upon his 
eyes, and his hands upon his hands : and he bowed himself 



THURSDAY IN THE FOURTH WEEK OF LENT. 



209 



upon him, and the child's flesh grew warm. Then he returned 
and walked in the house, once to and fro : and he went up 
and lay upon him: and the child gaped seven times, and 
opened his eyes. And he called Giezi, and said to him: Call 
this Sunamitess. And she being called, went in to him. And 
he said: Take up thy son. She came and fell at his feet, and 
worshipped upon the ground, and took up her son. and went 
out. And Eliseus returned to Galgal. 

EXPLANATION. The raising to life, by the Prophet Eliseus, 
of the widow's dead son, says St. Augustine, was a prototype of 
the redemption of mankind by Jesus from the death of sin. "Eli- 
seus," he writes, "came, and went up to the chamber, Christ 
came, and ascended the cross; Eliseus bowed down to raise the 
boy, Christ humbled Himself to raise the world lying in sin ; Eli- 
seus laid his eyes and mouth on the eyes and mouth of the boy. 
How that man of ripe age, beloved brethren, contracted himself, 
that he might conform himself to the boy lying there! That which 
Eliseus prototyped in this boy, Christ fulfilled for the whole of 
mankind. As the apostle says: He humbled Himself, and 
became obedient even unto death."— let us be grateful 
to Jesus who has raised us from sin to eternal life, and made us 
God's children! 

GOSPEL. {Luke vii. 11 — 16.) At that time: Jesus went 
into a city called Nairn: and there went with him his dis- 
ciples, and a great multitude. And when he came nigh to 
the city, behold, a dead man was carried out, the only son of 
his mother; and she was a widow: and much people of the 
city were with her. And when the Lord saw her, he had 
compassion on her, and said to her: Weep not. And he came 
near and touched the bier. And they that carried it, stood 
still. And he said: Young man, I say to thee, arise. And he 
that was dead, sat up, and began to speak. And he delivered 
him to his mother. And there came a fear on them all: and 
they glorified God, saying: A great prophet is risen up 
amongst us, and God hath visited his people. 

INSTRUCTION. St. Ambrose and St, Augustine by the widow, 
mother of the dead youth, understand in a spiritual sense, the 
Church mourning for her children, who by a grievous sin have 
lost the life of the soul, that is, the grace of God, and entreating 
the Lord with prayers and tears, to come again and give grace 
and life to them. And Jesus comes, touches the sinner with His 





14 



210 



FRIDAY IN THE FOURTH WEEK OF LENT. 



cross, that is, by external and internal sufferings exhorts him to 
penance, assists him to subdue his evil passions, takes away his 
sin, gives him grace once more, and the sinner lives again, does 
good, so that all who see his conversion, praise and glorify God. 
Thank God, that you are a child of His holy Church, by whose 
intercession Christ even now raises the spiritually dead to life. 

FRIDAY IN THE FOURTH WEEK OF LENT. 

LESSON, (iii. Kings xvii. 17 — 24.) In those days: The son 
of the woman, the mistress of the house, fell sick, and the 
sickness was very grievous, so that there was no breath left 
in him. And she said to Elias : What have I to do with thee, 
thou man of God ? Art thou come to me, that my iniquities 
should be remembered, and that thou shouldst kill my son? 
And Elias said to her : Give me thy son. And he took him 
out of her bosom, and carried him into the upper chamber 
where he abode, and laid him upon his -own bed. And he 
cried to the Lord and said: Lord, my God, hast thou af- 
flicted also the widow, with whom I am after a sort main- 
tained, so as to kill her son? And he stretched, and measured 
himself upon the child three times, and cried to the Lord 
and said: Lord my God, let the soul of this child, I beseech 
thee, return into his body. And the Lord heard the voice of 
Elias: and the soul of the child returned unto him, and he 
revived. And Elias took the child, and brought him clown 
from the upper chamber to the house below, and delivered 
him to his mother, and said to her : Behold, thy son liveth. 
And the woman said to Elias: Now, by this I know thou 
art a man of God, and the word of the Lord in thy mouth 
is true. 

INSTRUCTION. St. Theodoret ascribes the grace of the re- 
storation of her boy to life by the Prophet Elias, to the humility 
and penance with which the widow accused herself as the cause 
of the child's death. Remember that God despises not an humble 
and contrite heart, and bear the afflictions with which He visits 
you, in humble patience and in the spirit of penance, until it 
pleases Him to take them from you. 

GOSPEL. (John xi. 1 — 45.) At that time: There was a 
certain man sick, named Lazarus, of Bethania, of the town 
of Mary, and of Martha her sister. (And Mary was she that 
anointed the Lord with ointment, and wiped his feet with 



FRIDAY IN THE FOURTH WEEK OF LENT. 211 

her hair, whose brother Lazarus was sick.) His sisters there- 
fore sent to him, saying: Lord, behold, he whom thou lovest 
is sick. And Jesus hearing it, said to them: This sickness is 
not unto death, but for the glory of God : that the Son of 
God may be glorified by it. Now Jesus loved Martha, and 
her sister Mary, and Lazarus. When he had heard therefore 
that he was sick, he still remained in the same place two 
days. Then after that he said to his disciples : Let us go into 
Judea again. The disciples say to him: Rabbi, the Jews but 
now sought to stone thee, and goest thou thither again'? 
Jesus answered : Are there not twelve hours of the day ? If 
a man walk in the day, he stumbleth not, because he seeth 
the light of this world: but if he walk in the night, he 
stumbleth, because the light is not in him. These things he 
said: and after that he said to them: Lazarus our friend 
sleepeth; but I go that I may awake him out of his sleep. 
His disciples therefore said: Lord, if he sleep, he shall do well. 
But Jesus spoke of his death; and they thought that he spoke 
of the repose of sleep. Then therefore Jesus said to them 
plainly: Lazarus is dead; and I am glad for your sakes, that 
I was not there, that you may believe : but let us go to him. 
Thomas therefore, who is called Didymus, said to his fellow 
disciples: Let us also go, that we may die with him. Jesus 
therefore came, and found that he had been four days al- 
ready in the grave. (Now Bethania was near Jerusalem, 
about fifteen furlongs off.) And many of the Jews were come 
to Martha and Mary, to comfort them concerning their bro- 
ther. Martha, therefore, as soon as she heard that Jesus was 
come, went to meet him; but Mary sat at home. Martha, 
therefore, said to Jesus : Lord, if thou hadst been here, my 
brother had not died; but now also I know, that whatsoever 
thou wilt ask of God, God will give it thee. Jesus saith to 
her: Thy brother shall rise again. Martha saith to him: I 
know that he shall rise again in the resurrection at the last 
day. Jesus said to her: I am the resurrection and the life; 
he that believeth in me, although he be dead, shall live: and 



14* 



212 FRIDAY IN THE FOURTH WEEK OF LENT. 

every one that liveth, and believeth in me, shall not die for 
ever. Believest thou this? She saith to him: Yea, Lord, I 
have believed that thou art Christ, the Son of the living 
God, who art come into this world. And when she had said 
these things, she went, and called her sister Mary secretly, 
saying : The Master is come, and calleth for thee. She, as 
soon as she heard this, riseth quickly, and cometh to him; 
for Jesus was not yet come into the town; but he was still 
in that place where Martha had met him. The Jews there- 
fore, who were with her in the house, and comforted her, 
when they saw Mary that she rose up speedily, and went 
out, followed her saying: She goeth to the grave, to weep 
there. When Mary therefore was come where Jesus was, 
seeing him, she fell down at his feet, and saith to him : Lord, 
if thou hadst been here, my brother had not died. Jesus there- 
fore, when he saw her weeping, and the Jews that were 
come with her, weeping, he groaned in the spirit, ad troub- 
led himself. And said: Where have you laid him? They say 
to him: Lord, come and see. And Jesus wept. The Jews 
therefore said: Behold, how he loved him. But some of them 
said : Could not he, that opened the eyes of the man born 
blind, have caused that this man should not die? Jesus 
therefore again groaning in himself, cometh to the sepulchre ; 
now it was a cave, and a stone was laid over it. Jesus saith : 
Take away the stone. Martha, the sister of him that was 
dead, saith to him: Lord, by this time he stinketh, for it is 
now the fourth day. Jesus saith to her : Did not I say to 
thee, that if thou believe, thou shalt see the glory of God? 
They took therefore the stone away. And Jesus lifting up his 
eyes, said : Father, I give thee thanks that thou hast heard 
me. And I know that thou nearest me always, but because 
of the people who stand about, have I said it, that they may 
believe that thou hast sent me. When he had said these 
things, he cried with a loud voice: Lazarus, come forth. And 
presently he that had been dead, came forth, bound feet and 
hands with winding bands, and his face was bound about 



SATURDAY IN THE FOURTH WEEK OF LENT. 213 

with a napkin. Jesus said to them: Loose him and let him 
go. Many therefore of the Jews, who were come to Mary 
and Martha, and had seen the things that Jesus did, believed 
in him. 

INSTRUCTION. By the marvellous raising up of Lazarus, 
Christ shows His divinity, and strengthens our belief in a future 
resurrection of the body, as St. Ambrose writes: u Why did Jesus 
go to the grave and with a loud voice cry out: Lazarus, come 
forth, if He did not wish to give testimony of the future resur- 
rection?" The holy fathers also regard the raising of Lazarus as 
a type of the raising of the sinner from the sleep of sin, which 
takes place when he confesses his sins with contrition, and is 
loosened by the priests from their bonds. Beseech the Lord that 
with a loud voice He may cry to all sinners and to you: "Come 
forth, awake from the sleep of sin, confess your sins, and live 
forever!" 

SATURDAY IN THE FOURTH WEEK OF LENT. 

LESSON. (Mai: xlix. 8—15.) Thus saith the Lord: In an 
acceptable time I have heard thee, and in the day of salva- 
tion I have helped thee: and I have preserved thee, and 
given thee to be a covenant of the people, that thou might est 
raise up the earth, and possess the inheritances that were 
destroyed; that thou mightest say to them that are bound: 
Come forth : and to them that are in darkness : Shew your- 
selves. They shall feed in the ways, and their pastures shall 
be in every plain. They shall not hunger nor thirst, neither 
shall the heat nor the sun strike them; for he that is merci- 
ful to them, shall be their shepherd, and at the fountains of 
waters he shall give them drink. And I will make all my 
mountains a way, and my paths shall be exalted. Behold, 
these shall come from afar, and behold, these from the north 
and from the sea, and these from the south country. Give 
praise, ye heavens, and rejoice, earth, ye mountains give 
praise with jubilation ; because the Lord hath comforted his 
people, and will have mercy on his poor ones. And Sion 
said : The Lord hath forsaken me, and the Lord hath for- 
gotten me. Can a woman forget her infant, so as not to have 
; pity on the son of her womb ? And if she should forget, yet 
will I not forget thee, saith the Lord Almighty. 

EXPLANATION. These words of the prophet are prophecies 
of Christ and His Church, and point to that happy condition ob- 



214 SATURDAY IN THE FOURTH WEEK OF LENT. 

tained for the whole world by the passion and death of Jesus and 
the foundation of His holy Church. All who enter the Church of 
Christ, are led by Christ, their hunger and thirst are appeased 
by the Sacraments, and the practice of difficult virtues which 
before was like the ascending of steep mountains, is made easy 
I for them through Jesus. what happiness is ours, that we are 
members of this holy Church, wherein Jesus acts so mercifully 
with us, and bestows so many graces upon us ! 

GOSPEL. (Jo/mviii. 12 — 20.) At that time: Jesus spoke 
to the multitude of the Jews, saying: I am the light of the 
world: he that folio weth me, walketh not in darkness, but j 
shall have the light of life. The Pharisees therefore said to 
him: Thou givest testimony of thyself: thy testimony is not 
true. Jesus answered, and said to them : Although I give 
testimony of myself, my testimony is true; for I know whence 
I came, and whither I go: but you know not whence I come, 
or whither I go. You judge according to the flesh: I judge not 
any man. And if I do judge, my judgment is true: because 
I am not alone; but I and the Father that sent me. And in 
your law it is written, that the testimony of two men is true. 
I am one that give testimony of myself : and the Father that 
sent me, giveth testimony of me. They said therefore to 
him : Where is thy father ? Jesus answered : Neither me do 
you know, nor my Father: if you did know me, perhaps you 
would know my Father also. These words Jesus spoke in the 
treasury, teaching in the temple : and no man laid hands on 
him, because his hour was not yet come. 

EXPLANATION. Christ calls Himself the light of the world, 
\ because by His teachings and example, He brings man to the 
knowledge of truth and virtue, if he will only listen to His voice, 
and is willing to follow His example, to eternal happiness. The 
Pharisees would have a proof of this, but Jesus pointed them 
to the testimony of His Father, that is, to the great miracles 
which He wrought in His Father's name. When Christ says: I 
judge no man, He means He judges not the Pharisees according 
to the flesh, that is, falsely and wrongly, or, as St. Chrysostom 
says: He now judged no man, because He had come into the 
world to redeem and save; the time of judgment was not now, 
but at the end of the world. 



INSTRUCTION FOE THE FIFTH SUNDAY IN LENT. 215 

PETITION. Jesus, Light of the world! Grant, that 1 
may follow Thee always, acknowledge Thee always as the 
true Son of God, and one day receive a merciful judgment 
from Thee. 



INSTRUCTION FOR THE FIFTH SUNDAY 
IN LENT. (JUDICA.) 



His Sunday, called Judica from the first word 
of the Introit, is also called Passion Sun- 
day, because from this day the Church oc- 
cupies herself exclusively with the contempla- 
tion of the passion and death of Christ. The 
pictures of Christ crucified are covered to-day 
in memory of Christ having hidden Himself 
from the Jew r s until His entrance into Jerusalem, no longer show- 
ing Himself in public. {John xi. 54) In the Mass the Glory be to 
the Father, &c, is omitted, because in the person of Christ the 
Holy Trinity was dishonored. The psalm Judica is not said to- 
day, because on this day the high priests held council about our 
Lord, for which reason the Church uses at the Introit, in the 
name of the suffering, these words: Judge me, OLord, and 
distinguish my cause from the nation that is not holy: 
deliver me from the unjust and deceitful men. Send 
forth thy light and thy truth: for they have conducted 
me, and brought me to thy holy mount, and into thy 
tabernacles. (Ps. xlii.) 

PRAYER OF THE CHURCH. Mercifully look down upon 
thy people, we beseech Thee, Almighty God, that, by thy 
bounty and protection, they may be governed and guarded 
both in body and soul. Through, &c, 

EPISTLE. (Heir, ix. 11 — 15.) Brethren: Christ being 
come an high priest of the good things to come, by a greater 
and more perfect tabernacle not made with hands, that is, 
not of this creation: neither by the blood of goats, or of 
calves, but by his own blood, entered once into the Holies, 
having obtained eternal redemption. For if the blood of goats 
and of oxen, and the ashes of an heifer being sprinkled, 
sanctify such as are defiled, to the cleansing of the flesh: 
how much more shall the blood of Christ (who by the Holy 
Ghost offered himself unspotted unto God) cleanse our con- 




216 INSTRUCTION FOR THE FIFTH SUNDAY IN LENT. 

science from dead works to serve the living God'? And there- 
fore he is the mediator of the new testament: that by means 
of his death, for the redemption of those transgressions which 
were under the former testament, they that are called, may 
receive the promise of eternal inheritance. 

EXPLANATION. Paul here teaches, that Christ as the true 
high priest of the New Testament, through His precious blood on 
the altar of the cross has indeed perfectly made satisfaction for 
sins, but that the sinner must also do his own part, by cooperat- 
ing with Christ to make himself less unworthy of participation in 
the passion of Christ and His merits, and to appropriate to himself 
its fruits. This is done, when he diligently and devoutly assists 
at the unbloody Sacrifice of Mass, by which the fruits of the death 
on the cross are attributed to us; and when according to the 
will of the Church, he purines his conscience by true contrition 
and confession, and when he seeks by trust in Christ's merits to 
render some satisfaction for his sins through voluntary penance 
and faithful following of Christ. 

ASPIRATION. Grant us, meekest Jesus, Thy grace, 
that we through perfect contrition for our sins and the exer- 
cise of good works, may make ourselves participators in the 
merits of Thy bitter passion. 

GOSPEL. {John viii. 46 — 59.) At that time: Jesus said 
to the multitude of the Jews : Which of you shall convince 
me of sin ? If I say the truth to you, why do you not believe 
me? He that is of God, heareth the words of God. Therefore 
you hear them not, because you are not of God. The Jews 
therefore answered, and said to him: Do not we say well 
that thou art a Samaritan and hast a devil'? Jesus answered: 
I have not a devil : but I honor my Father, and you have 
dishonored me. But I seek not my own glory: there is one 
that seeketh and judgeth. Amen, amen, I say to you : If 
any man keep my word, he shall not see death for ever. 
The Jews therefore said : Now we know that thou hast a 
devil. Abraham is dead, and the prophets: and thou say est: 
If any man keep my word, he shall not taste death for ever. 
Art thou greater than our Father Abraham, who is dead? 
and the prophets are dead. Whom dost thou make thyself? 
Jesus answered : If I glorify myself, my glory is nothing. It 




is my Father that glorifieth me, of whom you say that he 
is your Grod. And you have not known hi in, but I know 
him. And if I should say that I know him not, I should be 
like to you, a liar. But I do. know him, and do keep his 
word. Abraham your father rejoiced that he might see my 
day : he saw it, and was glad. The Jews then said to him : 
Thou art not yet fifty years old, and hast thou seen Abra- 
ham 1 Jesus said to them: Amen, amen, I say to you, before 
Abraham was made, I am. They took up stones therefore 
to cast at him. But Jesus hid himself, and went out of the 
temple. 



218 



INSTRUCTION FOR THE FIFTH SUNDAY IN LENT. 



Why did Christ ask the Jews, which of them should convince 

Him of sin? 

To show us that he who would teach and punish others, should 
himself, as much as is in him, be without blame; and to manifest 
that He, being without sin, must necessarily be more than man, 
therefore the Saviour, the Son of God, as He so often and es- 
pecially in this gospel announced, and proved Himself by His 
miracles. 

Why did He say: He that is of God, heareth the words 

of God? 

To show that the Jews, who would not believe His divine 
teachings, because the devil kept their hearts blinded by envy 
and hatred, could not therefore be the children of God, but of the 
devil. ''Therefore," says St. Gregory, "let every one when he 
hears the words of God, ask himself, whence he comes. Eternal 
truth demands, that we are desirous of the heavenly fatherland, 
that we tame the desires of the flesh, are indifferent to the world's 
praises, covet not our neighbor's goods, and give alms according 
to our means. Therefore, let every one examine himself, and 
when in his heart he att; nds to this voice of God, he will know, 
if he is of God." 

CONSOLATION IN CALUMNIATION. 

Tllen Christ told the Jews the truth, He received, as is 
the custom in this world, no other reward than insults 
and calumnies, for they called Him a Samaritan, that is, an un- 
believer, a heretic, one possessed by the devil. This was a hard 
slander for Christ, and it must have greatly pained Him ; this is 
a great consolation to those who are innocently calumniated, for 
they can consider, that Christ Himself received nothing better. 
St. Augustine consoles such by saying: "0 friend, what is there 
can happen to you that your Saviour did not suffer before you? 
Is it slander? 'He heard it, when He was called a glutton, a 
drunkard, a heretic, and a rebel, a companion of sinners, one pos- 
sessed by the devil, even to hear, when driving out devils, that 
He did so by Beelzebub, prince of devils. {Matt. in. 34.) He there- 
fore comforts His apostles, saying, If they have called the 
good man of the house Beelzebub, how much more them 
of his household?" {Matt, x. 25.) Are the pains bitter? There 
is no pain so bitter, that He has not endured it; for what is more 
painful, and at the same time more ignominious than the death 
of the cross? For think, says St. Paul, diligently upon him 
who endureth such opposition from sinners against 
himself; that you be not wearied (by all contempt and 
calumny), fainting in your minds. {Hebr. xii. 3.) 




INSTRUCTION FOR THE FIFTH SUNDAY IN LENT. 219 



How and why did Christ defend Himself against the slanders of 

the Jews? 

Only by denying with the greatest modesty the things with 
which they reproached Him, saying, that He had not a devil, 
that He was not a Samaritan, because He honored His Father not 
in their manner, but in His own. Christ repelled this calumny, 
while He left the rest unanswered, because to permit this to rest 
upon Him, would be to have suffered His divine mission to be 
doubted, and, consequently, the honor of God and the salvation 
of man would have been injured. Christ thus teaches us by His 
own conduct to defend ourselves only against those detractions 
and insults which endanger the honor of God and the salvation 
of man, and then to defend ourselves with all modesty; by no 
means to do it, however, if they injure only our own good name, 
for we should leave the restoration of that to God, as exempli- 
fied by Christ, who knows better than we how to preserve and 
restore it. 

fSee the Instruction on the Epistle of the third Sunday after 
Epiphany ] 

How had Abraham seen Christ's day? 

In spirit, that is, he had by divine revelation while yet in life, 
known the coming of Christ, and had rejoiced in advance; also, 
he heard, by revelation from God, with the other just in limbo, 
that Christ's coming had taken place, and drew the greatest com- 
fort from it. 

Why did Christ conceal Himself from the Jews, instead of taking 
vengeance on them? 

Because the time for His death had not come; because He 
would show His meekness and patience, and teach us, that we 
should go out of our enemies' way rather than resist them or take 
vengeance upon them ; Christ wished to instruct us to avoid pas- 
sionate and quarrelsome people, for it is an honor for a man 
to separate from quarrels, but all fools are meddling 
with reproaches. (Prov. xx. 3.) 

PETITION. When Thine enemies calumniated Thee, 
most meek Jesus. Thou didst answer them with tender 
words, and when they were about to stone Thee. Thou didst 
depart from them, while we can scarcely bear a hard word, 
and then will not yield to our neighbor, but defend ourselves 
most passionately and avenge ourselves. Ah! pardon us for 
our impatience, and grant us the grace patiently to bear 
the wrongs done us, answering, when necessary, with gent- 
leness, for Thy glory and the salvation of our neighbor. 



220 



MONDAY IN THE FIFTH WEEK OF LENT. 

LESSON. (Jonas iii. 1 — 10.) In those days: The word of 
the Lord came to Jonas the second time, saying: Arise and 
go to Mnive the great city: and preach in it the preaching 
that I bid thee. And Jonas arose, and went to Mnive ac- 
cording to the word of the Lord : now Mnive was a great 
city of three days journey. And Jonas began to enter into 
the city one day's journey: and he cried and said: Yet forty 
days and Mnive shall be destroyed. And the men of Mnive 
believed in God: and they proclaimed a fast, and put on 
sackcloth from the greatest to the least. And the word came 
to the King of Mnive : and he rose up out of his throne, and 
cast away his robe from him, and was clothed with sack- 
cloth, and sat in ashes. And he caused it to be proclaimed 
and published in Mnive from the mouth of the king and of 
his princes, saying: Let neither men nor beasts, oxen nor 
sheep, taste any thing : let them not feed, nor drink water. 
And let men and beasts be covered with sackcloth, and cry 
to the Lord with all their strength, and let them turn every 
one from his evil way, and from the iniquity that is in their 
hands. Who can tell if God will turn, and forgive: and will 
turn away from his tierce anger, and we shall not perish 1 ? 
And God saw their works, that they were turned from their 
evil way: and the Lord our God had mercy on the people. 

INSTRUCTION. In this lesson is plainly shown the great 
effects produced by true penance ; it took away so many and such 
great vices from a great city, subdued the wrath of God, turned 
aside His scourge, yes, even gained grace and reconciliation, so 
that the Ninivites from slaves of the devil were made friends of 
God, from an unjust, godless, infidel, vicious people were changed 
to a just, pious, faithful, holy nation. "If," says St. Bernard, "we 
turn to penance, we make the angels exult. Hasten, therefore, 
brethren, hasten; not the angels only, but the Creator of the 
angels even awaits you." God awaits you also, and the angels ; 
hasten to penance, that the Ninivites may not some day bear 
witness against you. (Matt, xii. 41.) 

GOSPEL. (John vii. 32—39.) At that time: The rulers 
and Pharisees sent ministers to apprehend Jesus. Jesus 
therefore said to them : Yet a little while I am with you : 
and then I go to him that sent me. You shall seek me, and 



TUESDAY IN THE FIFTH WEEK OF LENT. 



221 



shall not find me : and where I am, thither you cannot come. 
The Jews, therefore, said among themselves : Whither will he 
go, that we shall not find him : will he go to the dispersed 
among the Gentiles, and teach the Gentiles? What is this 
saying that he hath said : You shall seek me, and shall not 
find me; and where I am, you cannot come? And on the last 
and great day of the festival, Jesus stood and cried, saying: 
If any man thirst, let him come to me, and drink. He that 
believeth in me, as the scripture saith, "Out of his belly shall 
flow rivers of living water. 1 ' Now this he said of the Spirit 
which they should receive who believed in him. 

EXPLANATION. Jesus, in this gospel, tells the Jews, that 
He will soon return to the Father, meaning that He should die, 
rise from death, and ascend into heaven; then will they seek Him, 
that is, desire the Messiah, but not find Him, because they would 
not recognize Him, the true Messiah, but cast Him away, and 
they would not come there, whither He was going, into heaven, 
because they remained in their sins. how terrible is the blind- 
ness of man, who knows not the time of grace and visitation, who 
despises the hand God stretches out towards him, and gives no 
heed to the call to penance! Hear what God Himself says: Be- 
cause I called and you refused; I stretched out my 
hand, and there was none that regarded, — I also will 
laugh in your destruction, when sudden calamity shall 
fall on you, when tribulation and distress (of death and 
judgment) shall come upon you; then shall they call upon 
me, and I will not hear; they shall rise in the morning 
(to seek me), and shall not find me. {Prov. i. 24—28.) 

TUESDAY IN THE FIFTH WEEK OF LENT. 

LESSON. (Dan. xiv. 28—42.) In those days: The people 
of Babylon gathered together against the king, and said to 
him : Deliver np to us Daniel, who hath destroyed Bel, and 
killed the Dragon, otherwise we will destroy thee and thy 
house. And the king saw that they pressed upon him vio- 
lently: and being constrained by necessity, he delivered Daniel 
to them. And they cast him into the den of lions, and he 
was there six clays. And in the den there were seven lions, 
and they had given to them two carcasses every day, and 
two sheep : but then they were not given unto them, to the 
intent that they might devour Daniel. Now there was in 



222 



TUESDAY IN THE FIFTH WEEK OF LENT. 



Juclea a prophet called Habacuc, and he had boiled pottage, 
and had broken bread in a bowl; and was going into the 
field to carry it to the reapers. And the angel of the Lord 
said to Habacuc: Cany the dinner which thon hast, into 
Babylon to Daniel, who is in the lions' den. And Habacuc 
said: Lord, I never saw Babylon, nor do I know the den. And 
the angel of the Lord took him by the top of his head, and 
carried him by the hair of his head, and set him in Babylon 
over the den in the force of his spirit. And Habacuc cried, 
saying : Daniel, thou servant of God, take the dinner that 
God hath sent thee. And Daniel said: Thou hast remembered 
me, God, and thou hast not forsaken them that love thee. 
And Daniel arose and ate. And the angel of the Lord pre- 
sently set Habacuc again in his own place. And upon the 
seventh daw the king came to bewail Daniel: and he came 
to the den, and looked in, and behold, Daniel was sitting in 
the midst of the lions. And the king cried out with a loud 
voice, saying: Great art thou, Lord, the God of Daniel. 
And he drew him out of the lions' den. But those that had 
been the cause of his destruction, he cast into the den, and 
they were devoured in a moment before him. Then the King 
said : Let all the inhabitants of the whole earth fear the God 
of Daniel ; for he is the Saviour, working signs and wonders 
in the earth; who hath delivered Daniel out of the lions' den. 

EXPLANATION. The Babylonians worshipped the detestable 
idol Bel, whose priests deceived the people. Daniel unmarked 
the deceits of the priests, destroyed the idol and its temple, at 
which the Babylonians became furious, and forced the king, who 
was well disposed towards Daniel, but who had a coward's heart, 
to cause him to be thrown into the lions' clen. But God does not 
desert His faithful servants. Daniel remained in the midst of the 
lions unharmed, and was led in a marvellous maimer by God. 
Only faithfully fulfil your duties, my Christian, always promote 
the honor of God, and destroy the works of Satan. Fear nothing, 
God never deserts His own. 

GOSPEL. (John yu. 1 — 13.) At that time: Jesus walked 
in Galilee; for he would not walk in Judea: because the 
Jews sought to kill him. Now the Jews' feast of tabernacles 
was at hand. And his brethren said to him: Depart from 
hence, and go into Judea; that thy disciples also may see 
thy works which thou dost. For there is no man that doth 



WEDNESDAY IN THE FIFTH WEEK OF LENT. 



223 



any thing in secret, and he himself seeketh to be known 
openly. If thon do these things, manifest thyself to the world. 
For neither did his brethren believe in him. Then Jesus said 
to them : My time is not yet come ; but your time is always 
ready. The world cannot hate you; but me it hateth: be- 
cause I give testimony of it, that the works thereof are evil. 
Go you up to this festival day, but I go not up to this fes- 
tival day : because my time is not accomplished. When he 
had said these things, he himself stayed in Galilee. But after 
his brethren were gone up, then he also went up to the feast, 
not openly, but as it were in secret. The Jews therefore 
sought him on the festival day, and said: Where is he? And 
there was much murmuring among the multitude concern- 
ing him. For some said: He is a good man. And others said: 
No, but he seduceth the people. Yet no man spoke openly 
of him, for fear of the Jews. 

EXPLANATION. Even the brothers, that is, the relatives of 
Christ did not believe in Him, and desired, therefore, that He 
should go to Jerusalem, and perform miracles there, that from 
the high council there judgment might be given, whether He was 
the true Messiah. But Jesus answered them: My time, to die 
and by my death and resurrection to convince the whole world 
of my mission, is not yet come; but your time is always 
ready, that is, you take part with my enemies, because you are 
children of the world, they also love the world, and so hate me, 
because I reprove and punish the sinful works of the world ; but 
you they hate not, you have nothing to fear from them, you, as 
they, love the world. The truth of Christ's words is verified even 
to-day. He who takes sides with the reckless children of the 
world, has nothing to fear from them, but he who avoids their 
society, is persecuted and slandered. Blessed shall you be, 
says Jesus, when men shall hate you, and shall reproach 
you, and cast out your name as evil, for the Son of Man's 
sake. Be glad in that day, and rejoice, for behold, your 
reward is great in heaven. {Luke vi. 22. 23.) 

WEDNESDAY IN THE FIFTH WEEK OF LENT. 

LESSON. (Lev.xix. 1., 2., 11 — 19.) In those days: The 
Lord spake to Moses, saying : Speak to all the assembly of 
the children of Israel, and thou shalt say to them: I am the 
Lord your God. You shall not steal. You shall not lie: 



224 



WEDNESDAY IN THE FIFTH WEEK OF LENT. 



neither shall any man deceive his neighbor. Thon shalt not 
swear falsely by my name, nor profane the name of thy God. 
I am the Lord. Thou shalt not calumniate thy neighbor, 
nor oppress him by violence. The wages of him that has 
been hired by thee, shall not abide with thee until the morn- 
ing. Thou shalt not speak evil of the deaf, not put a stumb- 
ling block before the blind: but thou shalt fear the Lord 
thy God, because I am the Lord. Thou shalt not do that 
which is unjust, nor judge unjustly. Respect not the person 
of the poor, nor honor the countenance of the mighty. But 
judge thy neighbor according to justice. Thou shalt not be 
a detractor nor a whisperer among the people. Thou shalt 
not stand against the blood of thy neighbor. I am the Lord. 
Thou shalt not hate thy brother in thy heart, but reprove 
him openly, lest thou incur sin through him. Seek not re- 
venge, nor be mindful of the injury of thy citizens. Thou 
shalt love thy friend as thyself. I am the Lord. Keep ye my 
laws, for I am the Lord your God. 

EXPLANATION. There have been and are people who 
assert, that God's commandments cannot be kept. The Council of 
Trent answers to this (Sess. vi. c. 11.): "God commands nothing 
that is impossible, but He exhorts you, through the command, to 
perform what you can, and to ask for what you cannot perform, 
and He assists you so, that you can keep all. His commands are 
not difficult, whose yoke is sweet, and whose burden is light." 

PRAYER. Jesus! whose will it is, that, if I wish rest 
for my soul, I shall take up Thy yoke, grant me the grace 
to bear it joyously after Thee to my life's end. Amen. 

GOSPEL. (John x. 22 — 28.) At that time: It was the 
feast of the dedication at Jerusalem: and it was winter. 
And Jesus walked in the temple in Solomon's porch, the Jews 
therefore came round about him, and said to him: How long 
dost thou hold our souls in suspense? if thou be the Christ, 
tell us plainly. Jesus answered them : I speak to you, and 
you believe not : the works that I do in the name of my 
Father, they give testimony of me: but you do not believe, 
because you are not of my sheep. My sheep hear my voice: 
and I know them, and they follow me: and I give them 
• eternal life; and they shall not perish for ever, and no man 



THURSDAY IN THE FIFTH WEEK OF LENT. 225 

shall pluck them out of my hand. That which my Father 
hath given me, is greater than all : and no man can snatch 
them out of the hand of my Father. I and the Father are 
one. The Jews then took up stones to stone him. Jesus an- 
swered them: Many good works I have shewed you from my 
Father; for which of those works do you stone me 1 ? The 
Jews answered him: For a good work we stone thee not, but 
for blasphemy: and because that thou, being a man, makest 
thyself God. Jesus answered them: Is it not written in your 
law : I said, you are Gods ? If he called them gods, to whom 
the word of God was spoken, and the scripture cannot be 
broken; do you say of him, whom the Father hath sanctified 
and sent into the world: Thou blasphemest: because I said: 
I am the Son of God ? If I do not the works of my Father, 
believe me not. But if I do : though you will not believe me, 
believe the works, that you may know and believe that the 
Father is in me, and I in the Father. 

EXPLANATION. By subterfuge, in order that they might 
catch Jesus in His speech, the Jews repeatedly asked if He were 
the Christ. Jesus points to His works and tells them, that they 
should therefore believe in Him, but they could not believe in 
Him, because they did not wish to belong to His flock, and to ac- 
cept His doctrine, which to them seemed too hard. There are 
many Christians who have indeed the name and are counted among 
Christ's sheep, who are not His sheep, because they follow not 
His doctrine. Only those are His sheep who hear His voice, and 
faithfully follow Him, to these He gives eternal life, and they will 
not perish, nor will any one, neither the world, the flesh, nor the 
devil, take them from His hand. Listen, therefore, to the voice 
of Jesus, follow Him as a faithful lamb, and He will never abandon 
you, neither in time nor eternity. 

THUKSDAY IN THE FIFTH WEEK OF LENT. 

LESSON. {Ban. iii. 34 — 45.) In those days: Azarias prayed 
to the Lord, saying: Deliver us not up for ever, we beseech 
thee, for thy names sake, and abolish not thy covenant: 
and take not away thy mercy from us, for the sake of Abra- 
ham thy beloved, and Isaac thy servant, and Israel thy holy 
one: to whom thou hast spoken, promising that thou wouldst 
multiply their seed as the stars of heaven, and as the sand 



15 



226 FRIDAY IN THE FIFTH WEEK OF LENT. 

that is on the sea shore. For we, Lord, are diminished 
more than any nation, and are brought low in all the earth 
this day for our sins. Neither is there at this time prince, 
or leader, or prophet, or holocaust, or sacrifice, or oblation, 
or incense, or place of first-fruits before thee. That we may 
find thy mercy: nevertheless in a contrite heart and humble 
spirit let us be accepted. As in holocausts of rams, and bul- 
locks, and as in thousands of fat lambs : so let our sacrifice 
be made in thy sight this day: that it may please thee: for 
there is no confusion to them that trust in thee. And now 
we follow thee with all our heart, and we fear thee, and seek 
thy face. Put us not to confusion, but deal with us accord- 
ing to thy meekness, and according to the multitude of thy 
mercies. And deliver us according to thy wonderful works, 
and give glory to thy name, Lord: and let all them be 
confounded that shew evils to thy servants, let them be con- 
founded in all thy might, and let their strength be broken : 
and let them know that thou art the Lord, the only God, 
and glorious over all the world. Lord our God. 

EXPLANATION. In his unbounded arrogance King Nabu- 
chodonbsor had caused a statue of himself to be erected, and 
commanded all his subjects, as well as the Jews who were his 
captives, to adore it. Three Jewish youths resisted, and by order 
of the king were cast into a fiery furnace. But wonderfully pre- 
served by God, they walked about in the midst of the flames, 
praising the Lord, and one of them, by name Azarias, prayed 
Him to have mercy on His nation, and save it from the hands of 
its enemies, because it acknowledged its sins, and was contrite of 
heart. Let us imitate these three youths, let us not bend the knee 
before the idol of the hour, the lust of the world, and of vanity, 
let us sacrifice all for the faith, even our last drop of blood. 

[See the gospel and its explanation on the feast of St. Mary 
Magdalen in the second part of this book.] 

FRIDAY IN THE FIFTH WEEK OF LENT. 

LESSON. (Jer. xvii. 13 — 18.) In those days: Jeremias 
said : Lord, the hope of Israel : all that forsake thee, shall 
be confounded: they that depart from thee, shall be written 
in the earth : because they have forsaken the Lord, the vein 
of living waters. Heal me, Lord, and I shall be healed : 
save me, and I shall be saved: for thou art my praise. Behold, 
they say to me: Where is the word of the Lord? let it come. 



FRIDAY IN THE FIFTH WEEK OF LENT. 227 

And I am not troubled, following thee for my pastor, and I 
have not desired the day of man, thou knowest it. That 
which went out of my lips, hath been right in thy sight. Be 
not thou a terror unto me, thou art my hope in the clay of 
affliction. Let them be confounded that persecute me, and 
let not me be confounded : let them be afraid, and let me 
not be afraid : bring upon them the day of affliction, and 
with a double destruction, destroy them, Lord our God. 

EXPLANATION. The Prophet Jeremias was insulted and 
persecuted by the Jews, because he fearlessly announced the truth 
to them; he now confidently laments his troubles before God, and 
comforts himself with this, that his glory is in God, that is, that 
the aim of his strivings was the glory of God, and that if he had 
effected any good, the honor belonged to God. Guard against 
seeking vain glory. "Be careful," writes St. Jerome, "to avoid 
being carried away by the desire of vain glory. Behold what an 
evil it is, because he who seeks such glory, cannot believe ! Let 
us always say, Thou, OLord, art my glory!" (Epist. ad Eustoch. 22.) 

GOSPEL. (John xi. 47 — 54.) At that time: The chief 
priests and Pharisees assembled in council against Jesus, 
and said: What do we, for this man doth many miracles'? If 
we let him alone so, all men will believe in him : and the 
Romans will come, and take away our place and nation. But 
one of them named Caiphas, being the high-priest that year, 
said to them: You know nothing, neither do you consider 
that it is expedient for you that one man should die for the 
people, and that the whole nation perish not. And this he 
spoke not of himself : but being the high-priest that year, he 
prophesied that Jesus should die for the nation; and not only 
for the nation, but to gather in one the children of God, that 
were dispersed. From that day therefore they devised to put 
him to death. Wherefore Jesus walked no more openly 
among the Jews, but he went unto a country near the de- 
sert, unto a city that is called Ephrem, and there he abode 
with his disciples. 

EXPLANATION. With each day the Jews' hatred increased, 
the more wonderful deeds our Saviour performed, the more He 
was at all cost to be put out of the way. They held a council, 
therefore, at which the high priest Caiphas prophesied the death 
of Jesus for the salvation of the whole wc rid, in these remarkable 



15* 



228 SATURDAY IN THE FIFTH WEEK OF LENT. 

words: It is expedient for you. that one man should die for the 
people, and that the whole nation perish not. Caiphas was a 
wicked man, yet, because he was high priest, he prophesied. 
Thus the Holy Ghost operates by means of the holy Sacraments, 
through good and bad priests, using them as His instruments to 
effect the good, as a tube is used to conduct water. 

SATURDAY IN THE FIFTH WEEK OF LENT. 

LESSON. (Jer. xviii. 18—23.) In those days: the wicked 
Jews said to one another: Come, and let us invent devices 
against Jerernias : for the law shall not perish from the 
priest, nor counsel from the wise, nor the word from the 
prophet; come, and let us strike him with the tongue, and 
let us give no heed to all his words. Give heed to me, Lord, 
and hear the voice of my adversaries. Shall evil be rendered 
for good, because they have digged a pit for my soul? Ke- 
member that I have stood in thy sight, to speak good for 
them, and to turn away thy indignation from them. There- 
fore deliver up their children to famine, and bring them into 
the hands of the sword; let their wives be bereaved of chil- 
dren, and widows; and let the husbands be slain by death: 
let their young men be stabbed with the sword in battle. 
Let a cry be heard out of their houses: for thou shalt bring 
the robber upon them suddenly: because they have digged a 
pit to take me, and have hid snares for my feet. But thou, 
Lord, knowest all their counsel against me unto death: 
forgive not their iniquity, and let not their sin be blotted 
out from thy sight: let them be overthrown before thy eyes, 
in the time of thy wrath do thou destroy them, Lord our 
God. 

EXPLANATION. As the Church regards the Prophet Jere- 
rnias as a prototype of our Saviour, she makes use on this day of 
this lesson in which the prophet, whom his enemies sought to 
put to death, that they might no longer hear his reproaches, 
while their false prophets would have free play, turns for help 
to God, and prays Him to send misfortunes and sufferings to the 
Jews, that they might reform. Dare not ever to wish evil to your 
enemies, except with this motive, that they may see their in- 
justice and be converted to God. 

GOSPEL. (John xii. 10—36.) At that time: The chief 

priests thought to kill Lazarus also; because many of the 

Jews by reason of him went away, and believed in Jesus. 



SATURDAY IN THE FIFTH WEEK OF LENT. 229 

And on the next day a great multitude, that was come to 
the festival day, when they had heard that Jesus was com- 
ing to Jerusalem, took branches of palm trees, and went 
forth to meet him and cried : Hosanna, blessed is he that 
cometh in the name of the Lord, the King of Israel. And 
Jesus found a young ass, and sat upon it, as it is written : 
'•'Fear not, daughter of Sion, behold, thy King cometh sitting 
on an ass's colt." These things his disciples did not know at 
the first: but when Jesus was glorified, they then remember- 
ed that these things were written of him ; and that they had 
done these things to him. The multitude therefore gave tes- 
timony, which was with him, when he called Lazarus out of 
the grave, and raised him from the dead. For which reason 
also the people came to meet him: because they heard he 
had done this miracle. The Pharisees therefore said among 
themselves: Do you see that we prevail nothing'? behold, the 
whole world is gone after him. Now there were certain 
Gentiles among them that came up to adore on the festival 
day. These therefore came to Philip, who was of Bethsaida 
of Galilee, and desired him, saying: Sir, we would see Jesus. 
Philip cometh, and telleth Andrew. Again Andrew and Philip 
told Jesus. But Jesus answered them, saying : The hour is 
come that the Son of Man shall be glorified. Amen, amen, I 
say to you, unless the grain of wheat falling into the ground, 
die; itself remaineth alone. But if it die, it bringeth forth 
much fruit. He that loveth his life, shall lose it: and he that 
hateth his life in this world, keepeth it unto life eternal. If 
any man minister to me, let him follow me : and where I 
am , there also shall my minister be. If any man minister to 
me, him will my Father honor. Now is my soul troubled. 
And what shall I say? Father, save me from this hour. But 
for this cause I came unto this hour. Father glorify thy 
name. A voice therefore came from heaven: "I have both 
glorified it, and will glorify it again/ ' The multitude there- 
fore that stood and heard, said that it thundered. Others 
said: An angel spoke to him. Jesus answered, and said: 



230 



SATURDAY IN THE FIFTH WEEK OF LENT. 



This voice came not because of me, but for your sakes. Now 
is the judgment of the world : now shall the prince of this 
world be cast out. And I , if I be lifted up from the earth, 
will draw all things to myself. (Now this he said signifying 
what death he should die.) The multitude answered him : 
We have heard out of the law, that Christ abideth forever; 
and how sayest thou : The Son of Man must be lifted up ? 
Who is this Son of Man? Jesus therefore said to them: Yet 
a little while, the light is among you. Walk whilst you have 
the light, that the darkness overtake you not : and he that 
walketh in darkness knoweth not whether he goeth. Whilst 
you have the light, believe in the light, that you may be the 
children of light. These things Jesus spoke, and he went 
away and hid himself from them. 

EXPLANATION. The raising of Lazarus from the death 
brought many to believe in Jesus, and even gentiles came to see 
Him and hear His teachings. This increased the hatred of the 
Pharisees to the highest degree, and not alone Jesus but Lazarus 
was to be put to death, they hoping thereby to extinguish every 
recollection of his having been restored by Jesus. The hour had 
however come when Jesus, according to the eternal decrees of 
God, was to give Himself up voluntarily to death, and willed to 
be like a grain of wheat buried in the earth, that through the 
fruits of His death, by His merits, the sinner might receive life. 
By the words: He that loveth his life, shall lose it, Jesus 
left it to be understood, that he who gives way to the evil in- 
clinations of his heart, will perish. But he who overcomes and 
governs them, will be saved, and he is His true servant who fol- 
lows Him. In reply to the prayer Jesus made, that His Father 
should glorify Him, there came a voice from heaven, the signi- 
tication of which the sensual Jews knew not, for God's voice is 
understood only by him, who humbly and willingly receives it. 
By the words: And I, if I be lifted up from the earth (on 
the cross), will draw all things to myself, Jesus teaches us, 
that by His merits, His example, and the power of His love, He 
would draw our soul's love to Himself. let yourself be drawn 
to Him by the grace which He so often offers you, and by the 
love which He shows you on the cross Say often to Jesus with 
St. Augustine: "Lord, take me from myself, and give me to 
Thyself," make me one with Thee and Thy love, and permit me 
not to be separated from Thee, and fall into darkness, whence 
there is no deliverance. 



231 



INSTRUCTION FOR PALM-SUNDAY. 



^ Why is this day called Palm- Sunday? 

N account of the palms with which the people 
strewed the Saviour's path before Him, as He 
entered Jerusalem; and because palms are on 
this day blessed before service, by the Church, 
which are afterwards carried in solemn pro- 
cession in commemoration of Christ's solemn 
q entrance into Jerusalem. 

Why are palms blessed? 
That those who bear them with devotion, may receive pro- 
tection for soul and body, as prayed for in the blessing; that the 





232 



INSTRUCTION FOR PALM-SUNDAY. 



inhabitants of the place in which they are kept, may be preserved 
from all evils; that those who carry the palms, may, by means of 
the Church's prayers, adorn their souls with good works and thus, 
in spirit, meet the Saviour; that, through Christ whose members 
we are, we may conquer the kingdom of death and darkness, 
and be made worthy to share in His glorious resurrection and 
triumphant entrance into heaven. St. Augustine writes of the 
palms: "They are emblems of praise, and the signs of victory; 
because the Lord by death conquered death, and with the sign of 
victory, the cross, overcame the devil, the prince of death." 
Therefore we go singing hymns of praise, with the cross in ad- 
vance, in procession around the Church; when we come to the 
Church door, we find it locked, and the priest knocks at it with 
the cross, to show, how by Adam's sin heaven was closed to us, 
and that only since Jesus has killed death, and only by the cross 
of reconciliation, are the Church doors and the gates of paradise 
open to men, who love the Lord. 

To infuse us with compassion for the suffering Redeemer, the 
Church, in the person of Christ, cries at the Introit in lamenting 
tones: Lord, keep not thy help far from me; look to my 
defence; save me from the lion's mouth, and rescue me 
in my distress, from the horns of unicorns. God, my 
God, look upon me: why hast thou forsaken me? They 
are my sins (that is, the sins of all men which I have taken 
upon me), that keep salvation far from me. (Ps. xxi.) 

PRAYER OF THE CHURCH. almighty and eternal 
God, who wouldst have our Saviour become man, and suffer 
on a cross, to give mankind an example of humility: merci- 
fully grant, that we may improve by the example of His 
patience, and partake of His resurrection, Through, &c. 

EPISTLE. (Phil. ii. 5 — 11.) Brethren: Let this mind be 
in you, which was also in Christ Jesus; who being in the 
form of God, thought it not robbery, to be equal with God: 
but emptied himself, taking the form of a servant, being 
made in the likeness of men, and in habit found as a man. 
He humbled himself, becoming obedient unto death; even to 
the death of the cross. For which cause God also hath ex- 
alted him, and hath given him a name which is above all 
names : that in the name of Jesus every knee shall bow, of 
those that are in heaven, on earth, and under the earth. 
And that every tongue should confess that the Lord Jesus 
Christ is in the glory of the Father. 

INSTRUCTION. In this epistle, the apostle, as St. Chrysos- 
tom says, in a special manner urges us to humility by which we 



INSTRUCTION FOR PALM-SUNDAY. 233 

are made like to Christ, the Lord, who putting off the majesty of 
His divinity, became man, and obediently humbled Himself to the 
ignominious death of the cross. "Would that all might hear," 
exclaims St. Gregory, "that God resists the proud, and gives His 
grace to the humble! Would that all might hear: Thou dust and 
ashes, why dost thou exalt thyself? Would that all might hear 
the words of the Lord: Learn of me, because I am humble 
of heart. Because for this the only begotten Son of God as- 
sumed the form of our weakness, suffered mockery, insults, and 
torments, for this that the humble God might teach man not to 
be proud." 

ASPIRATION. Ah, that my sentiments were as Thine, 

my Lord Jesus! who so humbledst Thyself and wast obe- 
dient to the most ignominious death of the cross. Grant me, 

1 beseech Thee, my Redeemer, the grace to diligently fol- 
low Thee in humility. 

In Mass instead of the gospel the Passion, as it is called, that 
is, the History of the Passion of our Lord, is read from Matthew 
chapters xxvi., xxvii., and xxviii. *) And neither incense, nor 
lights are used, nor is the Dominus vobiscum said, thus signify- 
ing that Jesus, the Light of the world, was taken away by death, 
at which, as we know, the faith and devotion of the apostles 
shook and became almost extinct. When reading the History of 
the Passion, the priest, when he comes to the words: and bow- 
ing his head, he gave up the ghost, with all the congre- 
gation, falls on his knees to consider the great mystery of the 
death of Jesus, by which our redemption was effected, and to give 
God thanks for it from his inmost heart. 

At the blessing of the palms, the priest reads the following 

GOSPEL. {Matt. xxi. 1- — 9.) At that time: Jesus draw- 
ing near to Jerusalem; and being come to Bethphage, at 
Mount Olivet, he sent two of his disciples, and said to them : 
Go ye into the village that is over against you, and imme- 
diately yon shall find an ass tied and a colt with her : loose 
them and bring them to me : and if any man shall say any 
thing to you, say ye, that the Lord hath need of them: and 
forthwith he will let them go. Now all this was done that 
it might be fulfilled which was spoken by the prophet, say- 
ing: "Tell ye the daughter of Sion: Behold, thy king cometh 
to thee, meek, and sitting upon an ass and a colt the foal of 
her that is used to the yoke." And the disciples going, did 

*) This Passion will be found in the Instruction for Good Friday. 



234 



INSTRUCTION FOR PALM-SUNDAY. 




as Jesus commanded them. And they brought the ass and 
the colt: and laid their garments upon them, and made him 
sit thereon. And a very great multitude spread their gar- 
ments in the way: and others cut clown boughs from the 
trees, and strewed them in the way: and the multitudes that 
went before and that followed, cried, saying: "Hosanna to 
the Son of David : Blessed is he that cometh in the name of 
the Lord/' 

Why did Jesus enter Jerusalem so solemnly and yet so humble? 
To show that He was the promised Messiah and King of the 
Jews, as foretold by the Prophet Zacharias (ix. 9.), and "that He 



INSTRUCTION FOR HOLY WEEK. 



235 



had come to conquer the world, the flesh, and the devil, for which 
He used the weapons of meekness, humility, and poverty, and 
therefore came seated not on a proud steed, but on an ass's weak 
colt, like a poor person, entering Jerusalem in all humility, thus 
teaching us that meekness and indifference to earthly goods, are 
our best weapons for victory over our enemies ; to fill the type of 
the paschal lamb, for on this day the lambs who were to be sacri- 
ficed in the temple on the following Friday, were solemnly led 
into the city. Thus Jesus, like a meek lamb, entered the city of 
Jerusalem to be sacrificed for us. 

Why did the people meet Christ with palm-branches? 
This happened by the inspiration of God, to indicate that 
Christ, the conqueror of death, hell, and the devil, would recon- 
cile man with God, and open the heavenly Jerusalem to him, for 
the palm is the emblem of victory and peace. By this we learn 
also the inconsistency and mutability of the world; for the very 
people who on this day met Christ with palm -branches shouting: 
"Hosanna to the Son of David/' a few days after shouted: "Cru- 
cify him! Crucify him!" — Learn from this to despise the world's 
praise, and not to imitate the inconsistency of this people by re- 
ceiving at Easter your Saviour with joy in holy Communion, and 
soon crucify Him anew by sin. {Hebr. vi. 6.) 

How should ice take part to-day in the procession of blessed palms? 

With the pious intention of meeting Christ in spirit, with the 
devout people of Jerusalem, adoring Him, saying: "Hosanna to 
the Son of David, Hosanna to Him who comes in the name of the 
Lord; Hosanna to the Highest!" and with the heartfelt prayer to 
Jesus for His grace, that by it we may become blooming, and 
with Him conquer the world, the flesh, and the devil, and thus 
merit to be received into the heavenly Jerusalem. 

PETITION. Jesus, Thou always fresh and fruitful Tree 
of Life! grant, that we may by love be like palms ever 
green, and by the practice of good works blossom and bring 
forth fruit. 



INSTRUCTION FOR HOLY WEEK. 



Why is this iceek called Holy Week? 

THis week is called Holy Week and also the Great Week, 
because during it Christ consummated the most holy mys- 
tery of our redemption, and gave us such unspeakable benefits. 
It is besides called the Quiet Week, because of the quietness 
of the Church services. 



236 



MONDAY AFTER PALM- SUNDAY. 



What remarkable things did Christ do during the first four days 

of this week? 

After He had entered the temple at Jerusalem on Palm- 
Sunday amidst the greatest rejoicings of the people, and was 
even saluted by the children with the joyous clamor of "Hosanna", 
He drove the buyers and sellers out of the temple, and when He 
had spent the entire day in preaching and healing the sick, He 
went in the evening to Bethania, where He remained over night 
in Lazarus' house, because in Jerusalem no one wished to receive 
Him for fear of His enemies. The three following days He spent 
in Jerusalem, teaching in the temple, and passing the night in 
prayer on Mount Olivet. In His sermons during these days, He 
especially strove to convince the Jewish priests, the lawyers and 
Pharisees, that He was really the Messiah, and that they would 
commit a terrible sin, bringing themselves and the whole Jewish 
nation to destruction by His death, which He foretold. This ruin 
of the people He illustrated to them most plainly by the wither- 
ing of the fig-tree under His curse, and foretelling the destruction 
of the city and temple of Jerusalem. He disputed with them, and 
confounded them, openly and by parables, that out of anger and 
hatred, they with one mind decreed to kill Him. To the execution 
of their design the impious Judas aided the most, for from avarice 
he betrayed Him for thirty pieces of silver (about fifteen dollars 
in our money) to the chief priests, and the next day, Thursday, 
became His betrayer and delivered Him over into their hands. 

MONDAY AFTER PALM-SUNDAY. 

LESSON. (Isai. 1. 5 — 10.) In those days: Isaias said: The 
Lord God hath opened my ear, and I do not resist : I have 
not gone back. I have given my body to the strikers, and 
my cheeks to them that plucked them: I have not turned 
away my face from them that rebuked me, and spit upon 
me. The Lord God is my helper, therefore am I not con- 
founded. He is near that justifieth me, who will contend 
with me? let us stand together. Who is my adversary? let 
him come near to me. Behold, the Lord God is my helper : 
who is he that shall condemn me ? Lo, they shall all be des- 
troyed as a garment, the moth shall eat them up. Who is 
there among you that feareth the Lord, that heareth the 
voice of his servant, that hath walked in darkness, and hath 
no light ? let him hope in the name of the Lord, and lean 
upon his God. 

EXPLANATION. All the holy fathers agree, that Isaias here 
prophesies of Christ, who in accordance with His Father's will, 



MONDAY AFTER PALM-SUNDAY. 



237 



gave Himself up without turning back, to the most ignominious 
sufferings for us, and strengthened by divine assistance like a 
rock patiently permitted all the blows, torments, and ignominies 
of His enemies to come upon Him. But they did not escape just 
punishment, for their guilty consciences devoured them interiorly, 
as a moth consumes a garment, and the memory of them disap- 
peared from the earth. Let us put our trust in God, if, with 
Christ, we are surrounded as by darkness with suffering and 
distress, finding no help, for He will be our Redeemer and our 
Helper. 

GOSPEL. (John xii. 1 — 9.) Now Jesus, six days before 
the pasch, came to Bethania, where Lazarus had been dead, 
whom Jesus raised to life. And they made him a supper 
there ; and Martha served, but Lazarus was one of them that 
were at table with him. Mary therefore took a pound of 
ointment of right spikenard, of great price, and anointed the 
feet of Jesus, and wiped his feet with her hair: and the 
house was filled with the odour of the ointment. Then one 
of his disciples, Judas Iscariot, he that was about to betray 
him, said: Why was not this ointment sold for three hundred 
pence, and given to the poor ? Now he said this, not because 
he cared for the poor, but because he was a thief, and hav- 
ing the purse carried the things that were put therein. 

Jesus therefore said : Let her alone, that she may keep it 
against the day of my burial, for the poor you have always 
with you; but me you have not always. A great multitude 
therefore of the Jews knew that he was there; and they 
came not for Jesus's sake only, but that they might see La- 
zarus, whom he had raised from the dead. 

INSTRUCTION. Like St. Magdalen we also should anoint 
the Saviour by diligently performing good works, and thus be- 
come, as the holy Apostle says, a good odour unto Christ, (ii. Cor. 
ii. 15.) The conduct of the traitor Judas should serve us as a 
warning not to be carried away by attachment to temporal riches, 
to avarice, and by it to greater crimes. Judas did not become all 
at once such a great sinner, he loved money and so grew cold to 
the love of God; seduced by this love of money, he became a 
miser, a traitor to his master and a suicide. Strive, therefore, to 
suppress your evil inclinations at the moment of their commence- 
ment, that they may not bring you into sin, and render you mi- 
serable like Judas. 



238 



TUESDAY AFTER PALM-SUNDAY. 

LESSON. (Jer. xi. 18 — 20.) In those days: Jeremias said: 
Thou, Lord, hast shewed me, and I have known: then 
thou shewedst me their doings. And I was as a meek lamb, 
that is carried to be a victim: and I knew not that they had 
devised counsels against me, saying: Let us put wood on his 
bread, and cut him off from the land of the living, and let 
his name be remembered no more. But thou, Lord of Sa- 
baoth, who judgest justly, and triest the reins and the heart, 
let me see thy revenge on them : for to thee I have revealed 
my cause. 

EXPLANATION. The universal teaching of the Church is, 
that these words said in the person of Jeremias, are to be under- 
stood of Christ. These words apply first to Jeremias who, like 
Christ, was unjustly persecuted, hut who showed only meekness 
to his persecutors; in their proper sense, they refer to Christ 
who let Himself silently, like a meek lamb, be nailed by His 
enemies to the bitter wood of the cross. Learn here, my Chris- 
tian, to follow the example of the meek Lamb of God, and si- 
lently bear all evils. St. Augustine remarks in reference to the 
prophet's prayer for vengeance on his enemies: "Well wishing, 
not vengeance it is, when the just rejoices, that punishment comes 
to the impious, for he has no pleasure in the sinner's destruction, 
whose conversion he wishes, but he desires justice by which 
many are converted. 

[ On this day also the Passion, or History of the Passion accord- 
ing to St. Mark xiv., XV., is said in place of the gospel. See God 
Friday] 

WEDNESDAY AFTER PALM-SUNDAY. 

LESSON, (jsai. lxii. 11., and lxiii. 1—7.) Thus said the 
Lord God : Tell the daughter of Sion : Behold, thy Saviour 
cometh. Who is this that cometh from Edom, with dyed 
garments from Bosra, this beautiful one in his robe, walk- 
ing in the greatness of his strength? I, that speak justice, 
and am a defender to save. Why then is thy apparel red, 
and thy garments like them that tread in the wine press? I 
have trodden the wine press alone, and of the Grentiles there 
is not a man with me : I have trampled on them in my in- 
dignation, and have trodden them down in my wrath, and 
their blood is sprinkled upon my garments, and I have stain- 
ed all my apparel. For the day of vengeance is in my heart, 



INSTRUCTION FOR HOLY THURSDAY. 



239 



the year of my redemption is come. I looked about and there 
was none to help: I sought, and there was none to give aid: 
and my own arm hath saved me, and my indignation itself 
hath helped me. And I have trodden down the people in my 
wrath, and made them drunk in my indignation, and have 
brought down their strength to the earth. I will remember 
the tender mercies of the Lord, the praise of the Lord for all 
the things that the Lord hath bestowed on us. 

EXPLANATION. Once more the prophet's words point to 
the Saviour, and describe His triumphal entrance into Jerusalem, 
where He went to accomplish the work of redemption, which He 
had always in His heart and before His eyes, and His victories over 
all His enemies, the world, and the devil, whom He had trampled 
on and destroyed as the winepresser the grapes. On the day of 
Christ's death, came also the day of vengeance upon His enemies 
whom He overcame alone on the cross. In the last words the 
prophet, who foresaw all this, thanks (rod for the redemption 
through Christ, and we also, are called upon to thank the Saviour 
for His blood shed for us. 

[Here is read the Passion according to Luke xxii.,, and xxiii. 
1—53. See God Friday.] 



INSTRUCTION FOR HOLY THURSDAY. 



T What festival does the Church celebrate to-day? 
O-day the holy Catholic Church commemorates, from their 
commencement, the solemn circumstances under which the 
divine Saviour instituted the Holy Sacrifice of Mass, and the Most 
Blessed Sacrament of the Altar. 

What did Christ do that was remarkable on this day? 
He kept with His apostles the last Easter, that is, He ate 
with them, according to the law of Moses, a roasted lamb, which 
was a prototype of Himself, and was eaten with bitter herbs and 
unleavened bread, standing with clothes girded up, and staff in 
hand, in remembrance of the hurried escape from Egypt when 
the Jews had thus to eat it {Exod. xii.) ; and in admonition that 
we Christians should receive and eat the true Easter Lamb, Christ 
Jesus, in the Most Blessed Sacrament with fervent devotion, with 
pure, simple heart, accompanied by bitter tears of sorrow for our 
sins. After the paschal supper, our Lord in deepest humility, 
washed His disciples' feet, exhorting them to gentleness and hu- 
mility; afterwards, He gave His flesh and blood under the ap- 
pearance of bread and wine, for spiritual food and drink, thus 
instituting the Holy Sacrifice of Mass, and the Most Blessed Sa- 



240 



INSTRUCTION FOR HOLY THURSDAY. 



crament of the Altar, and ordained His apostles priests, by com- 
manding them to do as He had clone in commemoration of Him. 
After this He gave them His last instructions (John xv. IS.), 
speaking especially of brotherly love, said His last beautiful, 
high -priestly prayer, in which He particularly implored His 
Heavenly Father for the unity of His Church, went then, as usual, 
to Mount Olivet, where with prayer and resignation to the will 
of His Heavenly Father, in intense, deathlike agony, and with 
bloody sweat, He commenced His passion, and where He was by 
Judas betrayed by a treacherous kiss into the hands of the Jews, 
who then bound Him and led Him to the high priests, Annas and 
Caiphas, where He was sentenced by the council to death, and 
was denied by Peter. 

The Introit of the Mass runs thus: We ought to glory 
in the cross of our Lord Jesus Christ: in whom is our 
salvation, life, and resurrection: by whom we have 
been saved and delivered. {Gal vi. 14.) May God have 
mercy on us and bless us: may his countenance shine 
upon us, and may he have mercy on us. (Ps. lxvi. 2.) 

PRAYER OF THE CHURCH. [See Good-Friday J 

What special ceremonies are observed in this day's Mass? 
The priest comes on the altar in white vestments, and the 
crucifix is covered with white in memory of the joy-giving in- 
stitution of the Most Blessed Sacrament of the Altar; the Gloria 
in excelsis, or Glory be to God on high, is solemnly sung 
while all the bells are rung, by which all Christians are called to 
render praise and gratitude for the institution of the Blessed 
Feast of Love; after the Gloria, the bells are silent again, and 
instead of them until Holy Saturday wooden instruments are used 
in the Church, to indicate her deep mourning for the passion and 
death of Jesus, to urge us also to spend these days in silent 
mourning, and in meditating upon the sufferings of Christ, and in 
memory of the shameful flight of the apostles at the capture of 
their master, and their silence during these days. At the conse- 
cration, the priest consecrates two hosts of which he takes one 
in Communion, and the other he preserves in the chalice for the 
following day, because no consecration takes place then. The 
officiating priest does not give the assisting priest the usual kiss 
before Communion, because on this day Judas betrayed his master 
with a kiss. After Mass, the consecrated host in the chalice and 
the Blessed Sacrament in the tabernacle, are taken in procession 
to the sacristy or a side- altar, which is done in memory of the 
earliest times of Christianity, when the consecrated hosts for the 
communicants and the sick, were kept in a specially prepared 
place, because there was no tabernacle on the altar. After the 
procession, the priests with the singers say vespers in adoration 
of the Blessed Sacrament. 



INSTRUCTION FOR HOLY THURSDAY. 



241 



EPISTLE, (i. Cor. xi. 20—32.) Brethren: When you come 
therefore together into one place, it is not now to eat the 
Lord's supper. For every one taketh before his own supper 
to eat. And one indeed is hungry, and another is drunk. 
What, have you not houses to eat and drink in] Or despise 
ye the church of God; and put them to shame that have not] 
What shall I say to you? Do I praise you] In this I praise 
you not. For I have received of the Lord that which also I 
delivered to you. that the Lord Jesus, the same night in 
which he was betrayed, took bread, and giving thanks, broke, 
and said : Take ye and eat : this is my body which shall be 
delivered for you: this do for the commemoration of me. In 
like manner also the Chalice, after he had supped, saying : 
This Chalice is the New Testament in my blood: this do ye, 
as often as ye shall drink it, for the commemoration of me. 
For as often as you shall eat this bread, and drink the cha- 
lice, you shall shew the death of the Lord, until he come. 
Therefore whosoever shall eat this bread and drink the cha- 
lice of the Lord unworthily, shall be guilty of the body and 
blood of the Lord. But let a man prove himself, and so let 
him eat of that bread, and drink of the chalice. For he that 
eateth and drinketh unworthily, eateth and drinketh judg- 
ment to himself, not discerning the body of the Lord. There- 
fore are there many infirm and weak among you, and many 
sleep. But if we would judge ourselves, we should not be 
judged. But whilst we are judged, we are chastised by the 
Lord : that we be not condemned with this world. 

EXPLANATION. After Communion and the celebration of 
the Last Supper, the early Christians were accustomed to unite 
in a common repast, the richer furnishing the food, and the poor 
and rich, partaking of it in common, in token of brotherly love. 
This repast they called "Agape", "meal of love". At Corinth this 
was abused, for some before Communion eat that which they had 
brought, became intoxicated, and deprived the poor of their share. 
The Apostle reproves this abuse as an unworthy preparation for 
Communion, and recalls to the Corinthians the institution of the 
Blessed Sacrament, concerning which he had received, a special 
revelation, instructing them what a terrible sin it was to partake 
of the body and blood of the Lord unworthily, for whoever does 
this, makes himself guilty of the body and blood of the Lord, 
that is, he makes himself guilty of the murder of the Lord, as if 
he had murdered Christ, had shed His blood, as St. Chrysostom 



16 



242 



INSTRUCTION FOR HOLY THURSDAY. 



says, and eats and drinks his own judgment, that is, eternal dam- 
nation.- Therefore try yourself, Christian, as often as you 
communicate, to see whether you have any grievous sin in your 
heart, whether you have confessed your sins, and have heartfelt 
sorrow for them. 




GOSPEL. {John xiii. 1 — 15.) Before the festival day of 
the pasch, Jesus knowing that his hour was come that he 
should pass out of this world to the Father: having loved 
his own who were in the world, he loved them unto the end. 
And when supper was done, (the devil having now put it 
into the heart of Judas Iscariot, the son of Simon, to betray 
him) knowing that the Father had given him all things into 



INSTRUCTION FOR HOLY THURSDAY. 



243 



his hands, and that he came from God, and goeth to God: 
he riseth from supper, and layeth aside his garments, and 
having taken a towel, girded himself. After that, he putteth 
water into a basin, and began to wash the feet of the dis- 
ciples, and to wipe them with the towel wherewith he was 
girded. He cometh therefore to Simon Peter. And Peter 
saith to him: Lord, dost thou wash my feet? Jesus answer- 
ed, and said to him: What I do, thou knowest not now, but 
thou shalt know hereafter. Peter saith to him: Thou shalt 
never wash my feet. Jesus answered him : If I wash thee 
not, thou shalt have no part with me. Simon Peter saith to 
him: Lord, not only my feet, but also my hands and my 
head. Jesus saith to him : He that is washed, needeth not 
but to wash his feet, but is clean wholly. And you are clean, 
but not all. For he knew who he was that would betray 
him; therefore he said: You are not all clean. Then after he 
had washed their feet, and taken his garments, being set 
down again, he said to them: Know you what I have done 
to you? You call me, Master, and Lord: and you say well, 
for so I am. If then I, being your Lord and Master, have 
washed your feet; you also ought to wash one another's feet. 
. For I have given you an example, that as I have done to you 
so do you also. 

Why did Jesus wash the feet of His disciples? 

To give them a proof of His sincere love, and an example of 
His deep humility which they should imitate; to teach them, that 
even though they themselves were free from sin, and not un- 
worthy to receive His most holy body and blood, their feet needed 
cleansing, that is, that they should be also purified from all evil 
inclinations which defile the heart as daily dust the feet, and 
prevent holy Communion from producing its perfect fruitful ef- 
fects in the soul. 

Why is it, that on this day only one priest says Mass at which the 
others recewe Communion? 
Because as on this day Christ, and He only, offered the un- 
bloody Sacrifice, and having instituted the Blessed Sacrament, 
fed with His own hands His disciples with His fiesh and blood, it 
is but proper, that in commemoration of this, the priests in one 
Church should receive the Blessed Sacrament from the hands of 



16* 



244 



INSTRUCTION FOR HOLY THURSDAY. 



one, according to the example of the apostles, but in sign of the 
priestly dignity which on this day Christ gave to the apostles and 
their successors, each priest wears a stole. 

Why after the service are the altars denuded? 
To show that Jesus, who is represented by the altar, took off, 
as it were, at the time of His passion, His divine glory, and 
yielded Himself up in utter humiliation into the hands of His ene- 
mies to be crucified {Phil. ii. 6. 7.), and that at the crucifixion He 
was forcibly stripped of His garments, which the soldiers divided 
among them, as foretold in the twenty first psalm, which is there- 
fore said during this ceremony.— The faithful are urged to put off 
the old sinful man with his actions, and by humbling themselves 
become conformable to Christ. 

Why is it, that spiritual superiors wash the feet of those under them, 
as do also the Catholic princes the feet of twelve poor persons? 

This is in commemoration of the washing of feet by Christ, 
and in memory of that, all people, even the highest, should exer- 
cise the necessary virtues of humility and charity towards even 
the lowest, according to the example given by Jesus. Therefore 
these mentioned kiss the feet of the poor, and the pope presses 
them to his breast, giving to each person a silver and gold medal, 
on which is pictured the washing of the feet by Christ. 

What are the Tenebrae and their signification? 
They are the office prayers which the clergy say on Wednes- 
day, Thursday, and Friday of this week, accompanied by lamen- 
tations, and different other ceremonies. The word Tenebrae 
means darkness, and represents the prayers formerly said in the 
dark hours of the morning. In these Tenebrae the Church mourns 
the passion and death of Jesus, and urges her children to return 
to God ; she therefore makes use of the words of Jeremias, and 
especially those mournful words: "Jerusalem! Jerusalem! be 
converted to God, thy Lord!" 

Why are these Tenebrae said in the evening? 
In memory of that time when the early Christians spent the 
whole night preceding great festivals in prayer, which, later, 
when zeal diminished, was only done on their eves, and then only 
by the clergy, and is still done ; also in order that w T e may con- 
sider the darkness lasting for three hours at the crucifixion of 
Christ, whence the name Tenebrae; and lastly, to represent by 
it that mourning of which darkness is the type. 

Why, during the prayers of the clergy, are the lights in the triangular 
candlestick one after another extinguished? 
Because the Tenebi *ae, as has been already remarked, in the 
earliest times of the Church, were held in the night, the candles 
were extinguished, one after another, as the breaking in of day 



INSTRUCTION FOR GOOD-FRIDAY. 



245 



rendered them no longer necessary, and are now extinguished in 
memory of this. There is also a moral signification, that joy 
should more and more decrease, and our sadness more and more 
increase, the nearer we come to the contemplation of the death 
of Christ; again, at the time of the passion and death of Jesus, 
His apostles whom He calls the light of the world, one after 
another gradually left Him ; at the death of Christ the earth was 
covered with darkness; that the Jews, who, blinded by pride, 
would not recognize Him as the Saviour of the world, fell by His 
death into the deepest darkness of hardened infidelity. 

What is meant by the last candle which is carried lighted behind the 
altar, and after prayers are finished, is brought back again ? 

This candle signifies Christ, who, though, according to His 
human nature, died and laid for three days in the sepulchre, on 
the third day came forth from the grave, by His own power, as 
the true light of the world. 

Why at the end of Tenebrae is a noise made with clappers? 
This was formerly a sign, that service was over ; it also signi- 
fies the earthquake which took place at Christ's death. 

REMARK. In the Cathedrals the holy oils and Chrism which are 
used in baptism, confirmation, holy orders, and extreme unction, 
as also in consecrating baptismal fonts and altar stones, are blessed 
on this day. Let us thank our Lord for the institution of these Sa- 
craments at which blessed oils are used. 

How should we attend the Church service on this day? 
As on this day the Church celebrates the annual commemo- 
ration of the institution of the Blessed Sacrament so, at the service, 
kneel down, Christian, with devotion; bring to your mind, 
with living faith, that Jesus, your divine Teacher and Saviour, is 
really and truly here present. Adore Him as the Son of God, 
who became man and came upon the earth. Admire the love with 
which, that He might be always with us, He instituted the Bles- 
sed Sacrament. Render thanks to Him for all the valuable and 
instrumental graces which have flowed to you and to so many 
Christians from this Sacrament. 



INSTRUCTION FOR GOOD-FRIDAY. 

FOr the Jewish people this day was formerly the preparation 
day for Easter, and was called by them the Parasceve; 
for us Christians it is the day of the death and burial of our Lord, 
who on this day, being Himself both high priest and victim, of- 
fered Himself upon the cross for the salvation of the world. 



246 



INSTRUCTION FOR GOOD-FRIDAY. 



Why do we Christians so honor this day? 

Because it is the greatest of days from the beginning of the 
world to the consummation of all things. On this day were per- 
fected the designs which God had from all eternity, as Jesus 
Himself expressed when He said: All is consummated; for 
on this day He was given up to the gentiles by the Jews, was 
scourged, was crowned with thorns, loaded with the cross, drag- 
ged to Calvary amid taunts and sneers, there nailed to the cross 
between two thieves, and by His painful death finished the great 
work of redemption. 

Why had Christ to suffer so much to redeem us? 

To show us what an immense evil is sin, for which, that He 
might satisfy God's justice, He underwent such cruel sufferings; 
because of His love for us, so great that He gave the last drop 
of His blood for us; because He rendered satisfaction not for 
some men only, but for all, that not one might be lost, but every 
one possess life everlasting. Look up to-day, and every day of 
thy life, to Christ on the cross, and see how God punishes sin, 
since He did not spare even His only begotten Son, who took 
upon Himself our sins, and for them died this cruel death. What 
death is due to thee, if thou dost not despise and fly from sin? 

Why does the Church celebrate the commemoration of the passion 
of Christ in such solemn quietness ? 

That the faithful may be impressed to thank the Saviour for 
the redemption, and to move them by calm meditation on His 
passion to sincere love for Him. "For this reason," remarks St. 
Chrysostom, "St. Paul, even in his time, ordered the observance 
of this day, which the Christians always kept in deepest mourn- 
ing and with rigorous fasting." 

Why do we not observe Good-Friday with such festivities as do the 
Protestants? fin Europe J 
Because our grief at our Saviour's death is too great to permit 
us to celebrate it joyously, for nature herself mourned at His 
death ; the sun was darkened, earth shook, and the rocks were 
rent. Although the Christian rejoices on this day in the grace of 
redemption through Christ, he is aware, that unless they strive 
to participate in the merits of the passion and death of Christ by 
sorrowing over their sins, by amendment and penance, that the 
joy of His children cannot be pleasing to God the Lord, and just 
this is the intention of the Church in the sad and touching so- 
lemnities of the day's service. 

Why are there no candles lighted at the beginning of service? 

To signify that on this day Christ, the Light of the world, be- 
came, at is were, extinguished. 



INSTRUCTION FOR GOOD-FRIDAY. 



247 



Why does the priest prostrate himself before commencing the 

service ? 

That we should consider with him in deepest sorrow and hu- 
mility how the Saviour died on the cross for our sins, and how 
unworthy we are on account of them to lift up our faces. 

Why does the service commence with the reading of two lessons? 
Because Christ died for Jews and Gentiles. The first lesson 
is from the Prophet Osee (Os. vi. 1—6.), and the other from Ex- 
odus, the contents of which refer to this, that by the bloody death 
of the immaculate Lamb Jesus we are healed of our sins, and 
redeemed from death. 

After the first lesson the priest says the following 
PRAYER OF THE CHURCH. God, from whom both 
Judas received the punishment of his sin, and the thief the 
reward of his confession: grant us the effects of Thy mercy; 
that as our Lord Jesus Christ, at the time of His passion, 
bestowed on both different rewards according to their merits; 
so, having destroyed the old man in us, He may give us grace 
to rise again with Him. Who liveth. 

Here follows the History of the Passion according to St. John; 
after which the priest, singing, brings to the Lord God the most 
tender and pathetic prayers in behalf of the one only true 
Church, that she may always increase, and that peace and unity 
may always remain with her; for the pope, that his government 
may be blessed; for the bishops, priests, the clergy, and 
the people, that they may serve God in justice; for those con- 
verted to the faith, that they may continue to grow in knowledge 
and in zeal for the holy religion; for rulers as defenders of the 

| Church, that they may govern with wisdom and justice, and that 
those under them may be loyal to them with fidelity and obedience; 
for all the unfortunate , that God may have mercy on them; 
for heretics and apostates , that they may be brought back 
from error to the truth of the Catholic faith; for the Jews , that 

\ they may be given light; for the heathens , that they may abjure 
idols, and believe in one true God. Before each prayer the priest 
says Or emus fLet us pray], Fleclamus genua [ Let us kneel] ; 
when kneeling, we say Amen, and at the call Lev ate fRise up] we 
rise; except at the prayer for the Jews, when the priest does not 
kneel, because the Jews, kneeling, mocked our Lord. As Christ on 
this day prayed for all men, the Church desires, that we also pray 

j for all men; say, therefore, the following 

! 

PRAYER. Lord Jesus ! who on the cross, while in ex- 
cruciating pain, didst pray with a loud voice for all men: 
we humbly pray Thee for Thy vicar, the Pope N., for our 



248 



INSTRUCTION FOR GOOD -FRIDAY. 



bishop Hi, for all the priests and clergy, for our civil govern- 
ment, for the neophytes, for the unfortunate and oppressed, 
for all Catholics, that Thou mayst preserve them in the true 
faith, and strengthen them, that they may serve Thee ac- 
cording to their different vocations. We pray Thee also for 
all unbelievers, and those separated from our Church, for 
the Jews, and for the heathens, that Thou mayst unite all 
in Thy holy Church, and bring them to eternal salvation. 
Amen. 

What is done by the priest after these prayers? 

The priest then goes down from the epistle side of the altar, 
takes the crucifix covered, and holding it towards the people, 
uncovers it so much that the head is seen, and sings in a low 
voice: Ecce lignum crucis, &c. : "Behold the wood of the cross 
on which hung the Saviour of the world!" The choir answers: 
Y enite, adoremus: "Come, let us adore it!" at which all kneel, 
adoring Christ who died on the cross for us. The priest now 
comes forward to the corner, then to the middle of the altar; in 
the first place he uncovers the right side, in the latter place the 
whole, each time elevating the cross somewhat, and raising his 
voice, sings: Ecce lignum crucis. In this manner should the 
image of the crucified Redeemer, which has been hidden from our 
eyes since Passion-Sunday, make a deeper impression upon us, 
and show us how the doctrines of Jesus crucified became gradu- 
ally known to the world. Jesus is adored three times, because He 
was mocked three times: in the courtyard of the highpriest, in 
Pilate's house, and on Mount Calvary. The priest then lays the 
cross on a cloth spread out on a cushion on the gospel side, to 
represent the laying of Christ in the sepulchre; he then goes some 
distance back and takes off his shoes, as Moses was commanded 
to when he was about to approach almighty God ; he then kneels 
and meditates on the passion of Christ; goes a few steps forward, 
again kneels, and still a third time, this time directly in front of 
the crucifix. He here adores Jesus with humility, considers His 
infinite love, which brought Him to the cross, and laid Him in 
the sepulchre for the redemption of us sinful creatures, and then 
kisses in spirit with reverence the sacred wounds of Jesus, which 
He received on our account. During this veneration of the cross 
the choir divides and chants in alternation the ver sides called 
the Reproaches, and between each part of the canticle, the 
following words in Greek and Latin : "0 Holy God ! Most Holy 
One! Holy Immortal One! have mercy on us!" In these versi- 
cles Christ tenderly and lovingly reproaches the people who cru- 
cified Him, which we may also take to ourselves, who have so 
often crucified Jesus anew by sin. They are therefore called re- 
proaches, words of complaint, and continue during the veneration 



INSTRUCTION FOR GOOD-FRIDAY. 



249 



of the cross by the priest. Afterwards a hymn of praise composed 
by St. Fortunatus, is sung in honor of the victory gained on the 
cross by our Saviour, which calls upon us also to render praise 
and thanks to Jesus crucified. 

Adore, also, in deepest humility, and by a threefold advance, 
the Kedeemer who died on the cross, and is now victoriously en- 
throned ; ask, with fullest contrition, forgiveness of your sins ; kiss 
with sincere love. His sacred wounds, promising to love all men, 
even your enemies, and to have pity on all in distress, according 
to His example. 

What comes after the veneration of the cross ? 
The sacred hosts consecrated on Holy Thursday, and kept in 
the chalice, are brought by the priest in procession, from the 
place where they were deposited, to the high altar, incensed in 
sign of adoration, and after a few short prayers the priest lifts up 
one of them with the right hand, breaks it, puts one part in the 
chalice and communicates, and soon after leaves the altar. 

Is there, then, no Mass said on this day? 
No ; for on this day there is no bread and wine consecrated, 
which is the essential part of the Sacrifice of the Mass, but one 
of the hosts consecrated the day previously is uplifted, and re- 
ceived in Communion, while the other is exposed in the osten- 
sorium for public adoration. 

REMARK. This is the usual custom. Where no special privileges 
are granted, the sacred Host is laid in a pix, or put into the taber- 
nacle on an altar especially prepared for it, oi'namented with lights 
and flowers, where the faithful can visit and adore the most Blessed 
Sacrament. (Trans.) 

Why is no Mass said on this day? 
Because, Jesus Christ, the first high priest after the order of 
Aaron, having this day sacrificed Himself on the altar of the cross 
in a bloody offering, it is not mete, that His death sacrifice should 
be to-day repeated even in an unbloody manner. Besides this, 
Mass is a joyous and comforting sacrifice, and is therefore omit- 
ted because of our mourning. 

What devolions may be practised to-day? 
Besides adoring Jesus in the holy sepulchre, the stations may 
be said, meditations made on the sufferings of our Lord, and it 
realized in our hearts, as St. Augustine says : "Behold the wounds 
of Jesus hanging upon the cross, the blood of the crying, the 
price of our redemption ! To kiss the bowed head, to caress the 
pierced side, to embrace the extended arms, the whole body sa- 
crificed for our redemption. Consider what all this is, that He 
may be wholly in your heart who is nailed to the cross for you." 



250 



MANNER OF CONTEMPLATING CHRIST'S BITTER 

PASSION. 

Christ also suffered for us: leaving you an example that 
you should follow his steps. [Peter i. 2, 21.) 

" W/ ^ ence ^ oes ^ come," writes St. AlphonsusLigouri, "that 
V T so many of the faithful look with so much indifference 
at Christ on the cross? At most they assist during Holy Week at 
the commemoration of His death without any feeling of gratitude 
or compassion, as if it were a fable or an event in which they 
had no interest. Know they not, or believe they not what the 
gospel relates of Christ's passion? Indeed they know it, and be- 
lieve it, but do not think of it. It is impossible, that he who be- 
lieves and meditates, should fail to become burning with love for 
a God who for love of him suffers and dies." But why, we may 
ask here, are there so many who draw so little soul benefit even 
from the contemplation of the passion and death of Jesus? Be- 
cause they fail to consider the example of virtue which Christ 
gives us in His sufferings, and fail to imitate it. 

"The cross of Christ," says St. Augustine, "is not only a bed 
of death, but a pulpit of instruction." It is not only a bed upon 
which Christ dies, but the pulpit from which He teaches us what 
to imitate and to do. It should now be our special aim in medi- 
tating upon the passion of Christ, to imitate the virtues which 
Jesus allows to shine forth in the highest degree in His passion 
and death, and which He permits us to see, as in a mirror. But 
just this it is which so many neglect. They usually content them- 
selves with compassion when they see Christ enduring so many 
and such different sufferings, but see not with what love, humi- 
lity, and meekness He bears them, and so do not endeavor to 
imitate these virtues. That you, Christian soul, may avoid this 
mistake, and that you may draw the greatest possible benefit for 
your soul, from the contemplation of the passion and death of 
Christ, attend to that which is said of it by that pious servant of 
God, Alphonse Rodriguez: 

We must endeavor to derive from the meditation on the mys- 
teries of the passion and death of Christ this effect, that we may 
imitate His virtues, and this by slowly and attentively consider- 
ing each virtue by itself, exercising ourselves in framing a very 
great desire for it in our hearts, making a firm resolution to 
practise it in words and works, and also to conceive a holy aver- 
sion and horror of the opposite vice; for instance, when con- 
templating Christ's condemnation to the death of the cross by 
Pilate, consider the humility of Jesus Christ, who being God, as 
humbly as He was innocent, voluntarily submitted and silently 
accepted the unjust sentence and the ignominious death. Here 
you see from the example given by Jesus, how you should despise 



THE PASSION, &c. 



251 



yourself, patiently bear all evil, unjust judgment, and detraction, 
and even to seek them with joy as giving us occasion to resemble 
Him. To produce in yourself these necessary effects and resolu- 
tions, you should at each mystery contemplate the following 
particulars : 

First, Who is it that suffers? The most innocent, the holiest, 
the most loving, the only begotten Son of the Almighty Father, 
the Lord of heaven and earth. Secondly, What pains and 
torment, exterior and interior, does He suffer? Thirdly, Tn 
what manner does He suffer, with what patience, humility, meek- 
ness, love, &c. , does He bear all ignominy and outrage? 
Fourthly, For whom does He suffer? For all men who have 
died, still live, will live, will be born, for His enemies and His 
executioners, for each and every man. Fifthly, By whom does 
He suffer? By Jews and heathens, by soldiers and tyrants, by 
the devil and all impious children of the world to the end of time, 
and all who were then united in spirit with His enemies and who 
aided His tortures. Sixth, Why does He suffer? To make re- 
paration for all the sins of all the world, to pay the debt of all 
sins, to satisfy to the justice of God, to reconcile the Heavenly 
Father to us, to open heaven, to give us His infinite merits, that 
we may from them have strength to follow the way to heaven. 
At the consideration Of each of these points, and' indeed at each 
mystery of the passion of Christ, the imitation of the example of 
His virtues is the main object, because the true life and per- 
fection of the Christian consists in the imitation of Jesus. Place 
vividly before your mind, therefore, at the consideration of each 
stage of the passion of Christ, the virtue which He practised in 
it, contemplate it and ask yourself, whether you possess this 
virtue, or whether you still find in yourself the opposite vice. In 
the latter case make an act of contrition, excite in yourself a 
sincere desire of the opposite virtue, make the firm resolution 
henceforth to practise this virtue and to extirpate this vice, and 
ask our Lord for the grace to do so. In this way you will draw 
the greatest advantage from the contemplation of Christ's passion, 
and will resemble Christ, and, as the pious Louis of Granada says, 
there can be no greater honor and adornment for a Christian 
than to resemble his divine Master, not in the way that Lucifer 
desired, but in that which He pointed out, when He said: "I 
have given you an example, that as I have done to you, 
so do you also." 

THE PASSION, 

OR THE SUFFERINGS OF OUR LORD JESUS CHRIST, 
ACCORDING TO THE FOUR EVANGELISTS. 

Hen Jesus had given his last instructions and had ended 
the hymn with his disciples, they went out together to 




252 



THE PASSION, &c. 



Mount Olivet, and Jesus said to them: All you shall be scanda- 
lized in me this night; for it is written: I will strike the shep- 
herd, and the sheep of the flock shall be dispersed. 
But after I shall be risen again, I will go before you into Galilee. 
And Peter answering, said to him : Although all shall be scanda- 
lized in thee, I will never be scandalized. Jesus said to him: Amen. 
I say to thee, that in this night before the cock crow twice, thou 
wilt deny me thrice. But Peter spoke the more vehemently: Yea, 
though I should die with thee, I will not deny thee; and in like 
manner said all the disciples. And Jesus went with them over 
the brook Cedron, where there was a garden which he entered 
with his disciples. And Judas also, who betrayed him, knew the 
place; because Jesus had often resorted thither with his disciples. 
Judas, the traitor, therefore, having received a band of soldiers 
and servants from the chief priests and the Pharisees, cometh 
thither with lanterns, and torches, and weapons. And Jesus said 
to his disciples : Sit you here, while I pray. Pray, that ye enter 
not into temptation. And taking with him Peter and the two 
sons of Zebedee, he began to grow sorrowful and to be sad. And 
he said to them : My soul is sorrowful even unto death, stay you 
here and watch with me. And when he had withdrawn from them 
a little distance— about a stone's cast — kneeling down he prayed, 
saying: "Abba, Father, all things are possible to thee, remove 
this chalice from me, but not what I will, but what thou wilt." 
And there appeared to him an angel from heaven strengthening 
him, and being in agony, he prayed the longer. And his sweat 
became as drops of blood trickling down upon the ground. And 
when he rose up from prayer and was come to his disciples, he 
found them sleeping for sorrow. And he said to them: Why sleep 
you? What! could you not watch one hour with me? To Peter 
he said: Simon, sleepest thou? Couldst thou not watch one hour? 
Arise! watch ye, and pray, that ye enter not into temptation. 
The spirit indeed is willing, but the flesh weak. Again he went 
the second time and prayed, saying: "My Father, if this chalice 
may not pass away, but I must drink it, thy will be done." And 
when he returned, he found them again asleep (for their eyes 
were heavy), and they knew not what to answer him. And leaving 
them, he went again: and he prayed the third time, saying the 
selfsame word. Then he cometh to his disciples, and saith to 
them : Sleep ye now, and take your rest. It is enough : the hour 
is come : behold, the Son of Man shall be betrayed into the hands 
of sinners. Rise up, let us go ! Behold, he that will betray me, is 
at hand. And while he was yet speaking, cometh Judas Iscariot, 
one of the twelve, and with him a great multitude with swords 
and staves, from the chief priests, the scribes, and the ancients. 
And he that betrayed him, had given them a sign, saying: Whom- 
soever I shall kiss, that is he, lay hold on him, and lead him away 
carefully. And when he was come, immediately going up to Jesus, 



THE PASSION, &c. 



253 



he said: Hail, Rabbi; and he kissed him. And Jesus said to him: 
Friend, whereto art thou come? Judas, dost thou betray the Son 
of Man with a kiss? Jesus, therefore, knowing all things that 
should come upon him, went forth and said to them: Whom seek 
ye? They answered him: Jesus of Nazareth. And Jesus said: I 
am he. And Judas also, who betrayed him, stood with them. As 
soon therefore as he had said to them : I am he: they went back- 
ward and fell to the ground. Again therefore he asked them : 
Whom seek ye? And they said: Jesus of Nazareth. Jesus an- 
swered : I have told you. that I am he. If therefore you seek me, 
let these go their way. That the word might be fulfilled which 
he had said (John xvii. 12.): Of them whom thou hast given me, 
I have not lost any one. Then they came up, and laid hands on 
Jesus, and held him. And they that were about him, his dis- 
ciples, seeing what would follow, said: Lord, shall we strike with 
the sword? And one of them, Simon Peter, stretching forth his 
hand, drew out his sword; and striking the servant of the high 
priest, cut off his right ear. And the name of the servant was 
Malchus. And Jesus said to them : Suffer ye thus far. And to 
Peter: Put up again thy sword into its place'; for all that take the 
sword, shall perish by the sword. Thinkest thou, that I cannot 
ask my Father, and he will give me present^ more than twelve 
legions of angels ; how then shall the scriptures be fulfilled, that 
so it must be done? (Ps. xxii., Is. liii.) The chalice which my 
Father hath given me, shall I not drink it? And he touched the 
servant's ear and healed him. And Jesus said to the chief priests 
and the magistrates of the temple, and the ancients that were 
come to him : You are come out as it were to a robber, with 
swords and clubs to apprehend me. I sat daily with you teaching 
in the temple, and you laid not hands on me. Now all this was 
done, that the scriptures of the prophets might be fulfilled; but 
this is your hour and the power of darkness. Then the band, and 
the tribune, and the servants of the Jews took Jesus, and they 
bound him. And the disciples all leaving him, fled. And only one 
followed him, having a linen cloth cast about his naked body, and 
they laid hold on him; but he casting off the linen cloth, fled 
from them naked. And they led Jesus away to Annas first, for 
he was father-in-law to Caiphas who was high priest for that 
year. Now Caiphas was he who had given that counsel to the 
Jews: that it was expedient, that one man should die for the 
people. {John xi. 49, 50.) And Annas sent him bound to Caiphas 
the high priest. And they brought Jesus to the high priest's 
house, and all the chief priests, and the ancients were assembled 
together. The high priest then asked Jesus of his disciples and 
of his doctrine. Jesus answered him : I have spoken openly to 
the world: I have always taught in the synagogue and in the 
temple, whither all the Jews resort ; and in secret I have spoken 
nothing. Why askest thou me? Ask them who have heard what 

i 



254 



THE PASSION, &c. 



I have spoken to them : behold, they know what things I have 
said. And when he had said these things, one of the officers 
standing by, gave Jesus a blow, saying: Answerest thou the high 
priest so? Jesus answered him: If I have spoken evil, give testi- 
mony of the evil: but if well, why strikest thou me? But the 
chief priests, the ancients, and all the council sought evidence 
against Jesus, that they might put him to death ; and they found 
not, whereas many false witnesses had come in; for their witness 
did not agree. And last of all there came two false witnesses, 
and they said : We heard him say, I will destroy this temple made 
with hands, and within three days I will build another not made 
with hands. And their witness did not agree. And the high 
priest rising up, said to him : Answerest thou nothing to the things 
which these witness against thee? But Jesus held his peace and 
answered nothing. And the high priest asked him and said to 
him: Art thou Christ, the Son of the blessed God? I adjure thee 
by the living God, that thou tell us if thou be the Christ, the Son 
of God. Jesus saith to him : Thou hast said it. Nevertheless I 
say to you, hereafter you shall see the Son of Man sitting on the 
right hand of the power of God, and coming in the clouds of 
heaven. Then the high priest rent his garments, saying: He hath 
blasphemed, what further need have we of witnesses? Behold, 
now you have heard the blasphemy. What think you ? But they 
answering, said: He is guilty of death. Then they did spit in his 
face, and buffetted and blindfolded him, and struck him with the 
palms of their hands, and said to him: Prophesy unto, Christ, 
who is he that struck thee ? 

And Simon Peter followed Jesus, and so did another disciple. 
And that disciple was known to the high priest, and went in with 
Jesus into the court of the high priest. But Peter stood at the 
door without. The other disciple, therefore, who was known to 
the high priest, went out, and spoke to the porteress, and brought 
in Peter to the house of the high priest. Now the servants and 
officers stood at a fire of coals, because it was cold, and warmed 
themselves. And with them was Peter also standing and warm- 
ing himself. And when they were sitting around the fire, Peter 
sat in the midst of them, that he might see the end. And there 
cometh to him a certain maid- servant of the high priest — it was 
the porteress — and when she had seen Peter warming himself, 
looking on him, she saith: Thou also wast with Jesus of Naza- 
reth. Art thou not also one of this man's disciples? But he denied 
before them all, saying : Woman, I am not. I know him not. I 
neither know, nor understand what thou sayst. And he went be- 
fore the court, and the cock crew. And as he went out of the 
gate, another maid saw him, and she saith to them that were 
there : This man also was with Jesus of Nazareth, and the first 
maid — the porteress — looking at him again said to them: He is 
one of them; and after a little while another seeing him, said: 



THE PASSION, &c. 



255 



But thou art one of them. And Peter answered: I am not. And 
after the space as it were of one hour, one of the servants of the 
high priest (a kinsman to him whose ear Peter cut off) said to 
him: Did I not see thee in the garden with him? Of a truth, this 
man was also with him, for he is a Galilean. And after a little 
while they came that stood by, and said to Peter : Surely thou 
art one of them ; for thou also art a Galilean, for even thy speech 
doth discover thee. But Peter again denied it, and said to them: 
Man, I know not what thou sayst. And he began to curs^ and 
swear, saying: I know not this man of whom you speak. And 
immediately while he was yet speaking, the cock crew the second 
time. And the Lord turning looked at Peter, and he remembered 
the word of Jesus which he had said : Before the cock crow twice, 
thou wilt deny me thrice ; and going forth he wept bitterly. — 




256 



THE PASSION; &c. 



And when morning was come, all the chief priests, and scribes, 
and ancients of the people took counsel against Jesus, that they 
might put him to death. And they brought him also into their 
council and said to him : If thou be the Christ, tell us. And he 
said to them : If I shall tell you, you will not believe me, and if 
I shall also ask you, you will not let me go. But hereafter the 
Son of Man shall be sitting on the right hand of the power of God. 
Then said they all: Art thou the Son of God? And he said: You 
say that I am. And they said: What need we any further testi- 
mony? For ourselves have heard it from his own mouth. And the 
whole multitude rose up, and binding Jesus, led Mm away and 
delivered him to Pilate, the governor. Then Judas who betrayed 
him, seeing that he was condemned, repenting himself, brought 
back the thirty pieces of silver to the chief priests and ancients, 
saying: I have sinned. in betraying innocent blood. But they said: 
What is that to us ? look thou to it. And casting down the pieces 
of silver in the temple, he departed, and went, and hanged him- 
self with an halter. But the chief priests having taken the pieces 
of silver, said: It is not lawful to put them in the corbona, be- 
cause it is the price of blood. And after they had consulted 
together, they bought with them the potter's field, to be a bury- 
ing place for strangers. For this cause that field was called Ha- 
celdama, that is, the field of blood, even to this day. Then was 
fulfilled that which was spoken by Jeremias the Prophet, saying: 
And they took the thirty pieces of silver, the price of 
him that was prized, whom they prized of the children 
of Israel. And they gave them unto the potter's field, 
as the Lord appointed to me. 

And it was morning, and they went not into the hall, that they 
might not be defiled, but that they might eat the pasch. Pilate 
therefore went out to them and said : What accusation bring you 
against this man ? They answered and said to him : If he were 
not a malefactor, we would not have delivered him up to thee. 
Pilate then said to them: Take him you and judge him according 
to your law. The Jews therefore said to him : It is not lawful 
for us to put any man to death. That the word of Jesus might 
be fulfilled which he said, signifying what death he should die. 
{Matt. xx. 19.) And they began to accuse him, saying: We have 
found this man perverting our nation, forbidding to give tribute 
to Caesar, and saying that he is Christ the King. Pilate there- 
fore went into the hall again, and called Jesus, and said to him : 
Art thou the king of the Jews? Jesus answered: Sayest thou this 
thing of thyself, or have others told it thee of me? Pilate an- 
swered: Am I a Jew? Thy own nation and the chief priest have 
delivered thee up to me: what hast thou done? Jesus answered: 
My kingdom is not of this world. If my kingdom were of this 
world, my servants would certainly strive that I should not be 
delivered^ to the Jews: but now my kingdom is not from hence. 



THE PASSIOX, &e. 



257 



Pilate therefore said to him: Art thou a king then? Jesus an- 
swered : Thou sayest, that I am a king. For this was I born, for 
this I came into "the world : that I should give testimony to the 
truth. Every one that is of the truth, heareth my voice. Pilate 
said to him: What is the truth? And when he had said this, he 
went out again to the Jews and said to them: I find no cause in 
him. And the chief priests and ancients accused him of many 
things, but he answered nothing. And Pilate again saith to him : 
Answerest thou nothing? Behold in how many things they ac- 
cuse thee. But Jesus still answered nothing; so that Pilate won- 
dered. But they were more earnest, saying: He stirreth up the 
people, teaching throughout all Judea, beginning from Galilee to 
this place. But Pilate hearing Galilee, asked if the man were of 
Galilee? And when he understood, that he was of Herod's juris- 
diction, he sent him away to Herod, who himself was also at 
Jerusalem in those days. And Herod seeing Jesus, was very glad, 
for he was desirous of a long time to see him, because he had 
heard many things of him, and he hoped to see some sign wrought 
by him. And he questioned him with many words. But he an- 
swered him nothing. And the chief priests and the scribes stood 
by, earnestly accusing him, and Herod with his army set him at 
nought, and mocked him, putting on him a white garment, and 
sent him back to Pilate. And Herod and Pilate were made friends 
that same day; for before they were enemies to one another. 
Then Pilate calling together the chief priests, and the magistrates, 
and the people, said to them : You have brought this man to me 
as one that perverteth the people, and' behold, I having examined 
him before you, find no cause in this man touching those things 
wherein you accuse him. No, nor Herod neither. For I sent you 
to him, and behold, nothing worthy of death is done to him. I 
will chastise him therefore and release him. Now of necessity he 
was to release unto them one upon the festival day. And there 
was one called Barabbas, who was put in prison with some se- 
ditious men, who in the sedition had committed murder. And 
when the multitude was come up, they began to desire, that he 
would do as he had ever done unto them. And Pilate answered 
them and said: But you have a custom, that I should release one 
unto you at the pasch : will you therefore that I release unto you 
the King of the Jews ? For he knew that the chief priests had de- 
livered him up out of envy. And while Pilate was sitting in the 
place of judgment, his wife sent to him, saying : Have thou noth- 
ing to do with that just man. For I have suffered many things in 
a dream this night because of him. But the chief priests moved 
the people, that he should rather release Barrabas to them and 
make Jesus away. And Pilate again asked them, saying: Whether 
will you of the two to be released unto you ? And the whole mul- 
titude together cried out at once, saying: Away with this man, 
and release unto us Barrabas. And Pilate again spoke to them 



17 



258 



THE PASSION, &c. 



desiring to release Jesus : What will you then, that 1 shall do with 
Jesus, that is called Christ, the King of the Jews? But they cried 
out again, saying: Crucify him, crucify him! And he said to them 
the third time: Why, what evil hath this man done? I find no 
cause of death in him. I will chastise him therefore, and let him 
go. But they were instant with loud voices requiring, that he 
might be crucified : and their voices prevailed. 

Then therefore Pilate released unto them Barrabas, the mur- 
derer, and having scourged Jesus, delivered him up to their will. 
And the soldiers led him away into the court of the palace, and 
they called together the whole band, and they clothed him with 
purple, and platting a crown of thorns they put it upon him, and 
a reed in his right hand. And bowing the knee before him, they 
mocked him, saying: Hail, King of the Jews! And they gave 




THE PASSION, &c. 



259 



him blows; and spitting upon him, they took the reed and struck 
his head. And bowing their knees, they adored him. Pilate there- 
fore went forth again and saith to them: Behold, I bring him 
forth to you, that you may know I find no cause in hirn. Jesus 
therefore came forth, bearing the crown of thorns and the purple 
garment. And he said to them: Behold the man! When the chief 
priests, therefore, and the servants had seen him, they cried out, 
saying : Crucify him, crucify him ! Pilate saith to them : Take him 
you and crucify him; for I find no cause in him. The Jews an- 
swered him : We have a law, and according to that law he ought 
to die, because he made himself the Son of God. When Pilate 
therefore had heard this saying, he feared the more, and he 
entered into the hall again: and he said to Jesus: Whence art 
thou ? But Jesus gave him no answer. Pilate therefore saith to 
him: Speakest thou not to me? Knowest thou not, that I have 
power to crucify thee, and I have power to release thee? Jesus 
answered: Thou shouldst not have any power against me, unless 
it were given thee from above. Therefore he that hath delivered 
me to thee, hath the greater sin. And from thenceforth Pilate 
sought to release him. But the Jews cried out, saying : If thou 
release this man, thou art not Caesar's friend. For whosoever 
maketh himself a king, speaketh against Caesar. Now when Pi- 
late had heard these words, he brought Jesus forth: and sat down 
in the judgment seat in the place that is called Lithostrotos, and 
in the Hebrew Gabbatha. And it was the Parasceve of the pasch 
about the sixth hour, and he saith to the Jews : Behold your king! 
But they cried out: Away with him, crucify him! Pilate saith to 
them: Shall I crucify your king? The chief priests answered: We 
have no king but Caesar. And Pilate seeing that he prevailed 
nothing, but that rather a tumult was made, being willing to 
satisfy the people, taking water, washed his hands before the 
people, saying: I am innocent of the blood of this just man: look 
you to it. And the whole people answering, said: His blood be 
upon us, and upon our children! Then he released unto them 
Barrabas, but Jesus he delivered up to them to be crucified. 

And they led away Jesus, and after they had mocked him, 
they took off the purple from him, and put his own garments 
upon him, and led him out to crucify him. And bearing his own 
cross, he went forth to that place which is called Calvary, but in 
Hebrew Golgatha. And as they led him away, they laid hold on 
one Simon of Cyrene, coming from the country, who was the fa- 
ther of Alexander and Rufus, and they laid the cross on him to 
carry after Jesus. And there followed him a great multitude of 
people, and of women who bewailed and lamented him. But Jesus 
turning to them, said: Daughters of Jerusalem, weep not over 
me, but weep for yourselves and your children. For behold, the 
days shall come wherein they shall say : Blessed are the barren 
and the wombs that have not borne, and the paps that have not 



17* 



260 



THE PASSION, &c. 



given suck. Then shall they begin to say to the mountains : Fall 
upon us, and to the hills: Cover us. For if in the green wood they 
do these things, what shall be done in the dry ? 

And there were also two malefactors led with Mm to be put 
to death. And when they were come to the place winch is called 
Golgatha, which being interpreted is, the place of Calvary, they 
gave him to drink wine mingled with myrrh ; and when he had 
tasted it, he w r ould not drink. And they crucified him there ; and 
with him the tw 7 o robbers, one on the right hand, and the other 
at the left, and Jesus in the midst. And the scripture was ful- 
filled, which saith: And with the wicked he was reputed. 
(Isai. liii. 12.) And Jesus said: Father, forgive them, for they 
know not, what they do ; and it was the third hour (tw r elve o' clock 
noon), and they crucified him. And Pilate wTote a title also, and 
he put it upon the cross. And the writing was: JESUS OF 
NAZARETH, THE KING OF THE JEWS. This was to indi- 
cate his crime, and was w r ritten in letters of Greek, Hebrew, and 
Latin. And the soldiers placed it above his head. This title there- 
fore many of the Jews did read: because the place where Jesus 
was crucified, was nigh to the city. Then the chief priests of the 
Jews said to Pilate: Write not, The King of the Jews, but that 
He said, I am the King of the Jews. Pilate answered: What I 
have written, I have written. 

The soldiers, therefore, when they had crucified him, took his 
garments, and they made four parts, to every soldier a part, and 
also his coat. Now the coat was without seam, woven from the 
top throughout. They said then one to another: Let us not cut 
it, but let us cast lots for it whose it shall be. (That the scripture 
might be fulfilled which saith: They have parted my gar- 
ments among them, and upon my vesture they have 
cast losts.) And the soldiers indeed did these things, sat then 
about the cross to w r atch over him. And they that passed by, 
blasphemed him, wagging their heads, and saying: Vah, thou 
that destroyest the temple of God, and in three days buildest it 
up again: save thyself, coming down from the cross. In like 
manner also the chief priests with the scribes, mocking, said one 
to another: He saved others, himself he cannot save. Let Christ 
the King of Israel come down now from the cross, that we may 
see and believe. He trusted in God; let him now deliver him, if 
he will have him; for he said: I am the Son of God. Also the 
soldiers reviled him, coming to him and saying: If thou be the 
King of the Jews, save thyself. And one of the robbers, that were 
crucified with him, said the same, blaspheming and reviling him, 
saying : If thou be Christ, save thyself and us ! But the other an- 
swering, rebuked him, saying: Neither dost thou fear God, seeing 
thou art under the same condemnation. And we indeed justly, 
for w r e receive the due reward of our deeds; but this man hath 
done no evil. And he said to Jesus : Lord, remember me when 



THE PASSION, &c. 



261 



thou slialt come into thy kingdom. And Jesus said to him: Amen, 
I say to thee, this day thou shalt be with me in paradise. 

And there were there many women afar off who had followed 
Jesus from Galilee, ministering unto him, and saw all. Among 
them was Mary Magdalen, and Mary, the mother of James the 
Less, and Joseph, and Salome, the mother of the sons of Zebedee. 
By the cross of Jesus stood his mother, and his mother's sister, 
Mary, the wife of Cleophas, and Mary Magdalen. When Jesus 
therefore had seen his mother and the disciple standing whom he 
loved, he saith to Ins mother: Woman, behold thy son! After that 
he said to the disciple: Behold thy mother! And from that hour 
the disciple took her to his own. And it was almost the sixth 
hour, and there was darkness over all the earth until the ninth 
hour. And the sun was darkened : and at the ninth hour (three 
o' clock in the afternoon) Jesus cried out : Eloi, Eloi, lamma sa- 
bacthani? which is, being interpreted: My God, my God, why 
hast thou forsaken me? And some of the bystanders hearing, 
said: Behold, he calleth Elias. Afterwards Jesus knowing that all 
things were now accomplished, that the scripture might be ful- 
filled (Ps. lxviii.), said: I thirst! Now there was a vessel set there 
full of vinegar, and one running with others filling a sponge with 
vinegar, and putting it upon a reed, held it up to Jesus, and gave 
him to drink, saying : Stay, let us see, if Elias will come to take 
him down. Jesus therefore, when he had taken the vinegar, said : 
It is consummated! and Jesus again crying with a loud voice, 
said: Father, into thy hands I commend my spirit! And bowing 
his head, he gave up the ghost. *) And the veil of the temple was 
rent in two from the top to the bottom, and the earth quaked, 
and the rocks were rent. And the graves were opened, and many 
bodies of the saints that had slept, arose. And the centurion who 
stood over against him, seeing that crying out in this manner he 
gave up the ghost, said: Indeed this man was the Son of God. 
And also those that were there and watched over Jesus, when 
they saw the earthquake, and the other events, were terrified and 
said: He was indeed the Son of God. And all the multitude of 
them that were come together to that sight and saw the things 
that were done, returned striking their breasts. Then the Jews 
(because it was the Parasceve), that the bodies might not remain 
upon the cross on the Sabbath-day (for that was a great Sabbath- 
day), besought Pilate, that their legs might be broken, and that 
they might be taken away. The soldiers therefore came, and they 
broke the legs of the first, and of the other that was crucified with 
him. But after they had come to Jesus, when they saw, that he 
was already dead, they did not break his legs. But one of the 
soldiers with a spear opened Ins side, and immediately there came 
out blood and water. 

*) At these words the priest and the whole congregation fall on their 
knees, to meditate in deep devotion on the mystery of the death of Jesus. 



262 THE PASSION, &c. 




(And he that saw it, hath given testimony, and his testimony 
is true; and he knoweth that he saith true; that you also may 
believe. For these things were done, that the scripture might be 
fulfilled: You shall not break a bone of him. And again 
another scripture saith: They shall look on him whom they 
pierced.) 

And when evening was now come (because it w r as the Paras- 
ceve, that is, the day before the Sabbath), Joseph of Arimathea, 
a noble counsellor and just man (the same had not consented to 
! their counsel and doing), who w r as also expecting the kingdom of 
God, and was a disciple of Jesus, but secretly for fear of the Jews, 
came and went in boldly to Pilate, and begged the body of Jesus. 
But Pilate wondered that he should be already dead. And send- 
ing for the centurion, he asked him if he were already dead. And 



THE PEOPLE AT THE CROSS AND THE PEOPLE OF TO-DAY. 263 



when he had understood it by the centurion, he gave the body to 
Joseph, and commanded, that it should be delivered to him. And 
Joseph buying fine linen, and taking Mm down, wrapped him in 
it. And Nicodemus also came, he who at the first came to Jesus 
by night {John hi.) , bringing a mixture of myrrh and aloes about 
one hundred pound weight. They took therefore the body of 
Jesus, and bound it in linen clothes with the spices, as the manner 
of the Jews is to bury. Now there was in the place, where he 
was crucified, a garden: and in the garden a new sepulchre, which 
Joseph had caused to be hewn out of a rock, wherein no man yet 
had been laid. There therefore, because of the Parasceve of the 
Jews, they laid Jesus, because the sepulchre was nigh at hand. 
And he rolled a great stone to the door of the sepulchre and went 
his way. It was the day of the Parasceve and the Sabbath drew 
on. And the women who had come with him from Galilee, Mary 
Magdalen, and the other Mary, Joseph's mother, following after 
saw the sepulchre, and saw how the body was laid, and return- 
ing they prepared spices and ointments ; and on the Sabbath-day 
they rested according to the commandment, 

[The following is sting as the gospel.] 
And the next day, which followed the day of preparation, the 
chief priests and the Pharisees came together to Pilate, saying: 
Sir, we have remembered, that that seducer said, while he was 
yet alive : After three days I will rise again. Command therefore 
the sepulchre to be guarded until the third day : lest perhaps his 
disciples come and steal him away, and say tc te people, he is 
risen from the dead : and the last error shall be worse than the 
first. Pilate said to them : You have a guard ; go, guard it as you 
know. And they departing, made the sepulchre sure, sealing the 
stone, and setting guards. 

THE PEOPLE AT THE CKOSS AND THE PEOPLE 
OF TO-DAY. 

AT Golgatha, in sight of the temple and city of Jerusalem, 
before the eyes of two or three millions of Jews, who had 
come from all lands of the earth at Easter-time to the city, Jesus, 
the Son of God, hung upon the cross, an expiatory sacrifice for 
mankind burdened with all manner of sin. Near the cross of her 
dying Son stood Mary, His mother, filled with grief; by her side 
John, the loved disciple, and kneeling at the foot of the cross 
almost insensible from sorrow and anguish, convulsively winding 
her arms around the wood of the cross, was Mary Magdalen, the 
penitent. On the right hand, on a cross, hung a criminal peni- 
tently turned towards the Saviour; on the left hand, groaned on 
another cross another criminal of impenitent heart, blaspheming 
the Holy One of Israel. Around the agonizing Saviour stood the 
Scribes and Pharisees, that hypocritical gang of practised mis- 



264 



THE PEOPLE AT THE CROSS 



creants, whose hatred persecuted the innocent Lamb Jesus, even 
in death, who blind to all the prophecies of the prophets whose 
books they had at hand and read, blind to the actual miracles j 
which Jesus, to prove His divinity and His mission, wrought be- 
fore their eyes, filled with envy and hatred reviled the dying Re- 
deemer. At a distance there stood a crowd of curious, indifferent 
people, who had come to keep the Easter-festival, had heard of 
Jesus and were present at His crucifixion, and not far from them 
the rough soldiers and executioners lay around, dividing among 
themselves the Saviour's clothes and casting lots for his coat. 

This was the society that surrounded the Son of God and Re- 
deemer of the world bleeding on the cross, and in their different 
phases are types of the men of to-day. 

Only three persons were there who near the cross, clung to 
the Saviour in faith that could never waver, and in truest love 
ready to die with Him, and for Him. There were but three who 
suffered all taunts and sneers, all revilings and blasphemies to 
pass over them, and departed not from the cross; they were Mary, 
John, and Magdalen. As these then are all now who, like Mary 
and John, yet pure and innocent, or like Magdalen weeping over 
their sins, confess Jesus with their heart and lips, cling faithfully to 
Him, and permit neither persecution nor death to separate them 
from Him. As then by the cross, so to-day is the number of the 
faithful small, and large the number of those who, like the care- 
less spectators of the crucifixion, are certainly not decided ene- 
mies of Jesus crucified, but certainly not His decided friends. 
They have indeed been baptized in the name of Jesus, they keep 
externally with the Catholic Church, which Christ founded, but they 
are sunk in lukewarmness, have no living faith, and are waver- 
ing between the world and Jesus, to and fro like a reed. They 
fear the sneers of the socalled learned and enlightened, so many 
of whom are well represented by the Scribes and Pharisees, who, 
having no faith in Christ themselves, bear in their hearts only 
hatred and contempt of His Church ; they shun the cross, because 
it is too heavy for their sensuality; they do not, it is true, com- 
mit public crimes, and do think much of an upright name, occa- 
sionally keep the law of the Church, but are accessible to every 
error ; their ears inclined to every blasphemy against the religion 
of Jesus, and its servants, the priests. Instead of standing fear- 
lessly and boldly for Christ, for the holy faith He has taught, and 
the Church teaches, they draw away, are silent, even go with the 
Church's enemies that they may not be sneered at. Neither hot 
nor cold, that comes true of them which is written: Because 
thou art neither hot nor cold, I will begin to vomit 
thee out of my mouth. (Apoc. ii. 16.) These lukewarm, in- 
different Christians the Lord casts away from Him as nauseous 
saliva, and leaves them to be destroyed. Of these lukewarm, in- 
different Christians are many who resemble the Pharisees at the 



AND THE PEOPLE OF TO-DAY. 



265 



cross. They are those of our day who purposely close their eyes 
to the light of truth, who have put aside faith in Jesus, and are 
no longer open to instruction. Their pride, their high-mindedness j 
has blinded them, they wish with their poor reason to compre- 
hend the mysteries of the Almighty, wish with their small under- 
standing to fathom His ways, even, in their daring, seek to be 
equal to God ; they deny every revealed truth, they deny heaven 
and hell, they propose to live like the animals, without God, — 
but their end is ruin ! But few of them having seen their error, 
ever turn repentingly to Jesus, as the robber on the cross, on His 
right hand; obdurate as the thief and murderer at His left, they 
cease not to blaspheme the crucified, and to revile His holy Church. 
With these stand the apostates and unbelievers, who, like the j 
soldiers and executioners, divide among themselves His clothes, 
and cast lots for His seamless garment. Those clothes which the 
soldiers divided among themselves, are the truths which the 
apostates and heretics yet retain among themselves after their 
apostacy from the Church. They have divided these truths, for 
they have separated themselves into thousands of sects, and pos- 
sess only portions of the one truth, which Jesus has laid down 
in His Church, whole and complete. Over His seamless garment 
they have cast lots. 

This seamless vesture of Christ is His holy Church, that cannot 
be separated or divided, is one, and must remain one to the end 
of time. Concerning this one true Church, the sects all quarrel, 
all wanting to be the true Church without considering that, as 
but one soldier, by the lots, received Christ's seamless garment, 
so only one association of men can be the true Church, and that is 
the association which Christ has chosen for His Church — the 
apostles and their successors, the Roman Catholic bishops and 
priests. 

Thus is the association of Jesus' cross on Golgatha, imitated 
in the people of to-day. As then on Golgatha so to-day the 
world is split in parties ; into the pure and innocent, the repent- 
ing sinners, and obdurate villains, into faithful, decided adherents 
of Jesus and His holy Church, and into lukewarm, wavering no- 
minal Christians, into professed infidels, apostates, and heretics. 

To which party do you belong, Christian? To which do you 
wish to belong? Choose! The time of the division is near. The 
Lord already holds in His hand the winnowing shovel to clear His 
floor. Are you not a decided adherent of Jesus and His Church? 
then will you be blown away like chaff in the storm that is gather- 
ing. Do you keep with the small group at the cross, in persever- 
ing courage? then will you stand firm, and on the day when the 
cross shall appear in the clouds of heaven, you, with Mary, the 
mother of the faithful, with John and with Magdalen, will triumph 
forever, as a victorious knight of the cross. Decide ! 



266 



INSTRUCTION FOR HOLY SATURDAY. 



Why is this day called Holy Saturday? 

Ecause on this day Jesus, the Holy of Holiest, 
through whom we also should become holy, 
rested in the sepulchre, and because the Church 
to-day receives the blessed baptismal water, by 
which the unbaptized is born again to a new, 
holy life, which is also indicated by the blessed 
fire and the Easter-Candle. 

Why is new fire struck from a flint, blessed, and the lamps and 
candles in the Church lighted from it? 
In old times it was customary to strike a new fire, bless it, 
and light the candles by it every day, and later every Saturday ; 
it is said, that in the eleventh century this ceremony was re- 
stricted to Holy Saturday. The fire is struck from a stone to indi- 
cate, that Christ is the light of the world, and the stone which 
the Jews rejected, has now become the corner stone of His Church 
(Ps. cxvii. 22.); that the divine Son, the light of the world, was 
apparently extinguished at His death, but at His resurrection 
shone anew; that all those who in Church to-day are physically 
lighted by this fire, may one day be filled anew, in the future 
life, with spiritual light. This fire is blessed, because the Church 
blesses every thing that is used in her service in Church, and be- 
cause the light and fire used in Church must be holy, for they 
represent Christ, who brought the fire of love upon earth with 
which to enkindle our hearts. {Luke xii. 49.) 

What is represented by the triple candlestick? 
The triple candlestick represents the most Holy Trinity of 
which the second Divine Person came down to earth as the true 
light. For this reason the priest (or deacon), sings three times at 
the lighting of each candle: Lumen Christi, "Light of Christ," 
and kneeling three times humbly adores the Triune Deity, and 
especially the true divine light of Christ for which he says Deo 
gratias, "Thanks be to God". 

What is the Easter- Candle? 
It is an emblem of Christ, who has risen from death, of whom 
the pillar of fire which led the children of Israel out of the 
bondage of Egypt, w r as a prototype, as Christ, the true light, has 
led us from the bondage of Satan into the freedom of the children 
of God. The five holes in the candle represent the five wounds 
of Jesus by which mankind was healed (i. Pet. ii. 24.), and the five 
grains of frankincense signify the spices with which the body of 
our Lord was embalmed. 




INSTRUCTION FOR HOLY SATURDAY. 



267 



Why are the Easter- Candle and all the others lighted from the 

triple candle? 

To show that Christ was begotten by the Father of light from 
all eternity, and is therefore true God from true God, light from 
light; that from God, through Christ, He being the light of the 
world, comes all man's enlightenment, and is diffused by the grace 
of God over all. (ii. Cor. iv. 6.) 

To what do the twelve lessons, sung after the blessing of the 

baptismal water, all point? 
They point to the baptism in which we are born again to a 
new life. 

Why is the baptismal water blessed with so many ceremonies, and 
what is its signification? 
The baptismal water signifies the blood of Christ by which 
our souls are purified, and in which the devil is drowned as Pharao 
in the Red Sea, and is blessed with so many ceremonies, that the 
different effects of baptism may be known, and that this holy 
Sacrament may be administered and received with the more re- 
verence, devotion, and sanctity. 

What is the meaning of these ceremonies? 

The priest with his hand parts the water into the 
form of a cross, to illustrate that God gives the secret virtue 
to this water, through Christ who died on the cross, of changing 
all those born in original sin into holy people. He touches the 
surface of the water with the palm of his hand, to show 
that the Holy Ghost is over this water as at the creation, and 
bestows many graces on those who are baptized. He blesses it, 
signing it three times with the sign of the cross, be- 
cause the water receives its sin-cleansing power only through the 
sufferings and the merits of Christ, from the Father, by the coo- 
peration of the Holy Ghost. The baptismal water is thrown 
by the priest towards the four parts of the earth, be- 
cause the grace of baptism should reach all nations. The priest 
breathes on the water three times in the form of a cross: 
the Creator breathed upon the first man, and breathed into him 
the breath of life, Christ breathed upon the apostles the Holy 
Ghost who by His grace and power revives- and sanctifies those 
who are baptized. The Easter-Candle (emblem of Christ, 
risen from the dead), is dipped three times, and each time 
deeper into the water, to show that the baptized should be- 
come more and more enlightened through the light of Christ's 
doctrine, more and more penetrated by its divinity, more and 
more purified from sin. The people are sprinkled with 
this water to remind all those present who have received sanc- 
tification in baptism, and have lost it by sin, that they should 
strive by tears of repentance to regain it. Finally, oil and 



268 INSTRUCTION FOR HOLY SATURDAY. 

v 

chrism are mixed in the water as a sign that the grace of 
the Holy Ghost which is represented by the oil and chrism, is 
given in its fulness to the water; and also, that the baptized 
should, after baptism, devote themselves exclusively to the ser- 
vice of Christ, the Anointed One, and unite themselves in love 
to Him. 

Why is the baptismal water blessed only on this day and on the 
Saturday before Pentecost? 
Because in early times adults and neophytes were baptized 
only on these days ; and because the Saviour, risen, is the example 
of a soul sanctified by baptism and by the Holy Ghost, the Author 
of all sanctity and the true fountain of the grace of baptism. 

How should we assist at the blessing of the baptismal water? 

With sentiments of sincere gratitude for having been given 
the holy grace of baptism ; with the firm resolution of preserving 
our baptismal innocence, or if we have lost it, of obtaining it 
again by penance. We should renew our baptismal vows on this 
day especially, first by saying the apostle's creed, making acts of 
faith, hope, and love, and an act of contrition, and then saying 
with heart and lips: "I renounce the devil, all his pride, and all 
his suggestions." 

Why does the priest prostrate himself after blessing the baptismal 
water, rising again when the litany of the saints has been sung? 
To most humbly ask God, by the intercession of the saints, 
that He would give to all men without exception the grace of 
baptism, that as all men have been dead and buried in sin, so 
they may rise with Christ as new creatures to grace and eternal 
life. 

Why are the altars redecorated on this day? 

Because the Church, the beloved bride of Christ, desires to j 
announce in advance to her children the glad tidings, that the 
Lord has risen from the dead; she decorates herself therefore, 
and causes the bells to peal and joyous hymns to resound. It also 
refers to Christ, at His resurrection, having adorned Himself 
with a glorious, incorruptible body. 

Why is there no Introit in this day's Mass? 

The Introit of Mass was formerly an entire psalm, sung while 
the people were assembling in Church ; but as in early times the 
people on Easter were already assembled and assisting at the 
ceremonies, no Introit was sung at the Vigil Mass, as to-day, 
although Mass is now said in the morning, the Church having 
abolished the night vigils, on account of abuses. 

PRAYER OF THE CHURCH. God, who enlightenest 
this most sacred night by the glory of the resurrection of 



INSTRUCTION FOE HOLY SATURDAY. 269 

the Lord; preserve in the new offspring of Thy family the 
spirit of adoption Thou hast given them ; that being renewed 
in body and soul, they may serve Thee with purity of heart. 
Thro'. 

EPISTLE. (Colos. iil. 1—4.) Brethren: If you be risen 
with Christ, seek the things that are above; where Christ is 
sitting at the right hand of God: mind the things that are 
above, not the things that are upon the earth. For you are 
dead; and your life is hid with Christ in God. When Christ 
shall appear, who is your life; then you also shall appear 
with him in glory. Alleluia, Alleluia, Alleluia. 

EXPLANATION. St. Paul places Christ's resurrection before 
us as the example and motive of the spiritual resurrection from 
sin, which should be effected in us by the holy Sacraments at 
Easter time.— With Christ we should die to the world, and live 
hidden in Him, if we desire to rise at the Last Day with Him in 
glory and be acknowledged before all men by Him as His own. 

After the epistle the priest says three times: Alleluia/ as a 
joyful exclamation over the Redeemer's triumphant victory. 

GOSPEL. (Matt, xxxviii. 1 — 7.) In the end of the Sab- 
bath, when it began to dawn towards the first day of the 
week, came Mary Magdalen and the other Mary to the se- 
pulchre. And behold, there was a great earthquake. For an 
angel of the Lord descended from heaven; and coming, rolled 
back the stone, and sat upon it : and his countenance was 
as lightning, and his raiment as snow. And for fear of him, 
the guards were struck with terror, and became as dead 
men. And the angel answering, said to the women : Fear not 
you; for I know that you seek Jesus who was crucified. He 
is not here, for he is risen as he said. Come, and see the 
place where the Lord was laid. And going quickly, tell ye 
his disciples that he is risen: and behold, he will go before 
you into Galilee: there you shall see him. Lo, I have foretold 
it to you. 

What are we to learn from this gospel? 
That we, too, will receive the plenitude of divine grace and 
heavenly blessings, if like these pious women we seek Christ 
early, that is, by making a good intention before we begin our 
work. 



270 INSTRUCTION FOE HOLY SATURDAY. 




Why is there no Credo or Agnus Dei said, nor the kiss of peace 
given, and short vespers said after communion? 

Formerly, and in Rome even now, the Credo or confession of 
faith is said by the newly baptized, the Agnus Dei was sung in 
the litany of the saints, and these are therefore omitted in the 
Mass. The kiss of peace is not given, because Christ has not yet 
said to His disciples, Peace be with you. Short vespers are 
said after the priest's communion, because this day is a type of the 
eternal Sabbath in heaven which has no vespers, that is, evening. 

Do not omit to-day to once more visit the holy sepulchre, to 
adore Christ in the Blessed Sacrament, to thank Him for His 
passion and death, and to honor His sorrowful mother. If in the 
evening the solemn ceremonies of the resurrection are held, assist 
at them and there make the repeated resolution to rise from the 
sleep of sin and begin a new life with Christ. 



271 



INSTRUCTION FOR EASTER. 

f What is the festival of Easter or Pasch? 

Aster, in Latin Pas c ha, signifies going by, pass- 
ing over, and has this historical origin: Under 
Pharao, King of Egypt, the Jews in that country 
groaned in intolerable bondage. God had at last 
mercy on His people, and the hour of freedom 
came. By His command an angel struck with 
I death the first born of the Egyptians, from the 
hut of the laborer to the palace of the king. The Jews had been 
already ordered by God to be ready for emigration, but to first 
kill a lamb, eat it in their houses in common, and to sprinkle the 
door-posts of their houses with its blood. And the angel of death, 
by order of God, went by the doors sprinkled with the blood of 
the lamb, and did not harm to any child of the Israelites, whilst 
he slew all the first born sons of the Egyptians. In grateful 
memory of this passing of the angel over their doors, the Jews 
observed the festival of Easter, the Pasch, the Passover. After 
the death of Jesus, the apostles introduced the same festival into 
the Church in grateful remembrance of the day on which Jesus, 
the true Easter-Lamb, took away our sins by His blood, freed us 
from the angel of eternal death, and passed us over to the free- 
dom of the children of God. 

Where, during this time, was Christ's holy soul? 
In Limbo , that is, in that place in the low r er regions where 
the souls of the just who died before Christ, were awaiting, but 
not in suffering, the redemption, for they were yet in original sin. 
To these just went the soul of Jesus after death, to console them 
and to announce to them their near redemption. 

What have we to expect from the resurrection of Christ? 
That our bodies, though rotten in the grave, will rise again 
from death. (Rom. viii. 11.) For if Christ our head is alive, then 
we His members must also become alive again, because a living 
head cannot be unless the members also live. 

What is meant by the Alleluia sung in Easter time? 
In English Alleluia means, Praise the Lord, and is a can- 
ticle of joy of the Church at the resurrection of Christ, and the 
hope of eternal happiness which He has obtained for us by it. 

Why does the Church on this day bless eggs, bread, and meat? 
To direct the faithful that, the time of fasting having now 
ended, they are not to give themselves up to unbounded gluttony, 
but should, with thanks to God, use their food simply for the 
necessary preservation of physical strength. 




272 INSTRUCTION FOR EASTER. 

At the Introit the Church introduces Christ, her Head, as 
addressing His Heavenly Father in these words: I am risen, 
and am as yet with you. Allel. : thou hast stretched j 
forth thy hand to me, Allel.: thy knowledge has be- 
come wonderful, Allel. Allel. (Ps. cxxxviii.) Lord, thou 
hast tried me, and known me: thou hast known my sitt- 
ing down and my uprising. Glory be to the Father, &c. 

PRAYER OF THE CHURCH. God, who, on this day, 
by Thy only begotten Son's victory over death, didst open 
for us a passage to eternity; grant that our prayers, which 
Thy preventing grace inspireth, may by Thy help become 
effectual. Thro 1 . 

EPISTLE, (i. Cor. v. 7—8.) Brethren: Purge out the old 
leaven, that you may be a new paste, as you are unleavened. 
For Christ, our pasch, is sacrificed. Therefore let us feast, 
not with the old leaven, nor with the leaven of malice and 
wickedness, but with the unleavened bread of sincerity and 
truth. 

EXPLANATION. St. Paul here exhorts us, as the Jews were 
on this day commanded to eat the paschal lamb with unleavened 
bread, abstaining on these days from the old leaven, that so we 
should at this time sweep away the old leaven, that is, the sins 
previously committed, and perhaps not yet sufficiently regretted 
or even confessed, by a good confession, and true penance, and 
should partake of the paschal lamb, which is Christ, with a pure, 
sincere heart, in holy Communion. 

Often during the octave of this festival say with the Church : 
"Alleluia! Praise to the Lord, for He is good, and His mercy 
endureth forever. Alleluia ! This is the day the Lord has made, 
Alleluia! Let us rejoice in it, Alleluia! Our paschal lamb is Christ 
who sacrified Himself for us, Alleluia ! " 

GOSPEL. (Mark. xvi. 1 — 7.) At that time: Mary Mag- 
dalen, and Mary the mother of James and Salome, bought 
sweet spices, that coming they might anoint Jesus. And very 
early in the morning the first day of the week, they came to 
the sepulchre, the sun being now risen. And they said one to 
another: Who shall roll us back the stone from the door of 
the sepulchre ? And looking, they saw the stone rolled back. 
For it was very great. And entering into the sepulchre, they 
saw a young man sitting on the right side clothed with a 
white robe : and they were astonished. Who saith to them : 




Be not affrighted : you seek Jesus of Nazareth, who was cru- 
cified: he is risen, he is not here, behold the place where 
they laid him. But go, tell his disciples and Peter, that he 
goeth before you, into Galilee: there you shall see him, as 
he told you. 

Why did the holy women intend to anoint the body of Jesus 
with spices? 

Because it was the custom- of the Jews to anoint the bodies 
of the dead, and as the Sabbath was so near and the time so short 
that they could not do it before the burial, these pious women 
procured the spices, and immediately after the Sabbath was ended, 
they hurried, in the early morning, to the sepulchre, to perform 
this service of love for Jesus. We are taught by their conduct, 



IS 



274 



INSTRUCTION FOR EASTER. 



that true love is never indifferent or slow, and that it does without 
hesitation whatever it can that is agreeable to God. 

Why did the angel send the women to the disciples, and especially 



Because the disciples were the ones who were to announce 
the resurrection of Christ to the whole world, and they were now, 
because of His death, much saddened and disturbed. Peter was 
the head of the apostles, and on account of having three times 
denied our Lord, he was greatly dejected and faint of heart, and 
was, therefore, above all to be comforted. 

What encourageme?it has the resurrection of Christ for us? 

It encourages us to rise spiritually with Him, and live hence- 
forth a new life (Rom. vi. 4.), which we do if we not only renounce 
sin, but also fly from all its occasions, lay aside our bad habits, 
subdue our corrupt inclinations, and aim after virtue and heaven- 
ly things. 

ASPIBATION. I rejoice, my Jesus, that Thou hast 
victoriously risen from death. Grant us by the triumph 
Thou hast obtained over death, hell, and the devil, the grace 
to subdue our evil inclinations, walk in a new life, and die 
no .more in sin. Amen. 



IT is certainly true, that Christ by His death on the cross and 
by His resurrection, has rendered perfect satisfaction, and 
effected man's redemption (Hebr. ix. 12.); but we must be careful 
not to fancy, that there is now no farther need of our doing pe- 
nance, or of working and fighting for our own salvation. For, as 
the children of Israel, though freed from Pharao's bondage, had to 
gain the Promised Land, and had to fight long and against many 
enemies, so also must we, though freed by Christ from the devil's 
servitude, still fight to the end of our lives, for the promised hea- 
venly land, with God's grace, against our enemies : the world, the 
flesh, and the devil. For no one is crowned, unless he has properly 
fought, (ii. Tim. ii. 5.) We must partake of the redemption and 
satisfaction of Christ, and apply it to ourselves, by the constant 
imitation of Christ and His virtues, by diligent use of the means 
of grace obtained by Him and offered to us, by patiently bearing 
all our trials and sufferings, and by a penitent life: as the pious 
Angelus Silesius very appropriately writes : 



"God is a lamb, that avails you not, my Christian, 

If to i become not also a lamb of GocL 

The cross on Golgathn redeems not from evil, 

If it is not also erected in thee; 

The dear Christ's death aids you not, my Christian, 

Until in Him and for Him you also have died.' 1 



to Peter? 




MOBAL LESSON. 



275 



INSTRUCTION FOR EASTER MONDAY. 



N the Introit of this day's Mass, the Church 
compares the opening of the entrance into hea- 
ven which has been effected by the death and 
resurrection of Christ, to the entrance of the 
chosen people of Israel into the Promised Land, 
which was effected by Josua, and says: The 
I Lord hath brought you into a land flow- 
ing with milk and honey. Alleluia: let then the law 
of the Lord be ever in your mouth, Alleluia, Alleluia. 
(Exod. xiii.) Praise the Lord, and call upon his name: 
publish his works among the Gentiles. (Ps. civ.) Glory 
be to the Father, &c. 

PBAYEK OF THE CHURCH. God, who by the mys- 
tery of the paschal solemnity, has bestowed remedies on the 
world; continue, we beseech Thee, Thy heavenly blessings on 
Thy people, that they may deserve to obtain perfect liberty, 
and advance towards eternal life. Thro 1 . 

LESSON. (Actsx. 37 — 43.) In those days: Peter standing 
up in the midst of the people said : You know the word that 
hath been published through all Juclea: for it began from 
Galilee after the baptism which John preached, Jesus of Na- 
zareth: how God anointed him with the Holy Ghost, and 
with power, who went about doing good, and healing all that 
were oppressed by the devil, for Gocl was with him. And we 
are witnesses of all things that he did in the land of the Jews 
and in Jerusalem, whom they killed hanging him upon a 
tree. Him God raised up the third day, and gave him to be 
made manifest. Not to all the people, but to witnesses pre- 
ordained by Gocl, even to us, who did eat and drink with him 
after he rose again from the dead. And he commanded us to 
preach to the people, and to testify that it is he who was 
appointed by God to be judge of the living and of the dead. 
To him all the prophets give testimony, that through his 
name all receive remission of sins, who believe in him. 

INSTRUCTION. St. Peter concludes his sermon on the re- 
surrection with the declaration, that all who believe in Christ, 
will by Him receive forgiveness of their sins. For this a faith 
actuated by love is necessary, which will manifest itself in the 
exercise of good works; and that which is believed, must be 




18* 



27(5 INSTRUCTION FOR EASTER MONDAY. 

wrought into action. Endeavor to have this faith to which alone 
is promised forgiveness of sin and eternal happiness. 




GOSPEL. (Luke xxiv. 13—35.) At that time: Two of 
the disciples of Jesus went the same day to a town which 
was sixty furlongs from Jerusalem, named Emmaus. And 
they talked together of all these things which had happened. 
And it came to pass, that while they talked and reasoned 
with themselves, Jesus himself also drawing near, went with 
them. But their eyes were held that they should not know 
him. And he said to them: What are these discourses that 
you hold one with another as you walk, and are sad? And 



INSTRUCTION FOE EASTER MONDAY. 277 

the one of them whose name was Cleophas, ans wering, said 
to him: Art thon only a stranger in Jerusalem, and hast not 
known the things that have .been done there in these days? 
To whom he said: What things'? And they said: Concerning 
Jesus of Nazareth, who was a prophet, mighty in work and 
word before God and all the people. And how our chief 
priests and princes delivered him to be condemned to death, 
and crucified him. But we hoped that it was he that should 
have redeemed Israel : and now besides all this, to-day is the 
third day since these things were done. Yea and certain 
women also of our company, affrighted us, who before it was 
light, were at the sepulchre. And not finding his body, came, 
saying that they had also seen a vision of angels, who say 
that he is alive. And some of our people went to the se- 
pulchre: and found it so as the women had said, but him 
they found not. Then he said to them : foolish, and slow 
of heart to believe in all things which the prophets have 
spoken. Ought not Christ to have suffered these things, and 
so to enter into his glory? And beginning at Moses and all 
the prophets, he expounded to them in all the scriptures the 
things that were concerning him. And they drew nigh to the 
town whither they were going: and he made as though he 
would go farther. But they constrained him, saying: Stay 
with us, because it is towards evening, and the day is now 
far spent. And he went in with them. And it came to pass, 
whilst he was at table with them, he took bread; and blessed 
and brake, and gave to them. And their eyes were opened, 
and they knew him : and he vanished out of their sight. And 
they said one to the other: Was not our heart burning 
within us, whilst he spoke in the way, and opened to us the 
scriptures? And rising up the same hour they went back to 
Jerusalem : and they found the eleven gathered together, and 
those that were with them. Saying, the Lord is risen indeed, 
and hath appeared to Simon. And they told what things 
were done in the way : and how they knew him in the break- 
ing of bread. 



278 



INSTRUCTION FOE EASTER MONDAY. 



Why did Christ appear as a stranger to these tic o disciples? 

Christ conformed Himself to their state of mind; for these 
disciples yet doubted Christ, and, as it appears, did not believe, 
that He was also Cod, although He had so often declared, that 
I He was, and proved it beyond contradiction; they regarded Him 
as a prophet and doubted in His resurrection. They looked at 
Him up to this time only with their outward eyes, not with the 
eyes of their heart, that is, with faith in His divinity, and there- 
fore the Saviour only exhibited Himself externally, and did not 
reveal Himself to their soul. It is thus, that Cod generally pro- 
ceeds towards us. He suits His graces to our disposition; as our 
faith, hope, love, and fidelity are to Him, so is the knowledge of 
Him, the reception of His graces, and their advantage to us. 

Then Christ did not suffer voluntarily, but by compulsion, since He 
says: Ought not Christ to hare suffered? 
Christ voluntarily gave Himself up to death, as said by Isaias 
(liii. 7.) ; but though He voluntarily gave Himself up to death, He 
was obliged to suffer, that the decree of His Father, and the pro- 
phecies of the prophets might be fulfilled; that our redemption 
which required the price of His death upon the cross, might be 
effected; and that we might learn from His example, that by suf- 
fering we enter heaven. 

How did Christ expound the Scriptures to these disciples? 

It is probable, that He showed them how His passion and 
death were foretold in various ways and prefigured, as for instance, 
how He was sold in the innocent Joseph; His scourging proto- 
typed in Joseph's bloody coat; His crowning with thorns by the 
ram which was hung by the horns among thorns ; how He carried 
His cross to Mount Calvary in Isaac, loaded with the wood on 
which He was to be sacrificed; deprived of His clothes and derided 
in His nakedness, as Noah by his children; how His crucifixion 
was prefigured by the serpent Moses set up in the wilderness; 
how the animals prepared for sacrifice in the Old Testament, and 
especially the paschal lamb, were types of Him, who, like them, 
was killed and sacrificed without His bones being broken, on the 
cross; and, finally, how Jonas who was three days in the whale 
and then came forth again, imaged Christ's death and burial. He 
showed them, also, how clearly David and Isaias foretold and 
described His passion. 

Why did Jesus appear to be going farther? 
To give them occasion to show their love for Him, a stranger, 
whom they did not as yet regard as God ; and also to give them 
opportunity to do a work of charity, for it is pleasing to God for 
us to hospitably invite and entertain strangers. Thus did Abra- 
ham and Lot entertain angels in the form of strangers, and saints 
in the New Testament Christ Himself. 



INSTRUCTION FOR THE TUESDAY AFTER EASTER. 



279 



How did the disciples recognize Him in the breaking of bread? 
Because, as the holy fathers believe, He gave them then His 
sacred body as He had to the apostles at the Last Supper, as 
these disciples had probably heard described. 

What else have we especially to learn in this gospel? 
That when we have received Christ at Easter, in the Blessed 
Sacrament, we should beg Him to stay with us for that the even- 
ing of our life is drawing nearer and nearer. 

PETITION. Remain with us, Lord Jesus, by virtue and 
through the effects of Thy Blessed Sacrament ; for behold, the 
evening of our life, death, is drawing nearer and nearer, that 
we, who, like the disciples going to Emmaus, are in need of 
constancy and understanding, may have our faith strength- 
ened by Thy most holy body, become fixed in hope, and so 
united in love with Thee that nothing can ever again sepa- 
rate us from Thee. Amen. 



INSTRUCTION FOR THE TUESDAY 
AFTER EASTER. 



He Church continues to praise and thank God 
for the redemption, and sings at the Introit: 
He hath given them the water of wis- 
dom to drink, Alleluia: this wisdom 
shall be strengthened in them, and 
shall not be moved, Alleluia: it shall 
raise them up for ever, Alleluia, Al- 
leluia. (Eccl. xv. 3.) Praise the Lord, and call upon his 
name: declare his deeds among the Gentiles. (Ps. civ.) 
Glory be to the Father, &c. 

PEAYER OF THE CHURCH. God, who by a new in- 
crease doest continually enlarge Thy Church : grant that Thy 
servants may manifest in their lives the sacrament they have 
received with faith. Thro'. 

LESSON. (Acts xiii. 26 — 33.) In those days: Paul stand- 
ing up, and with his hand bespeaking silence , said : My 
brethren, children of the stock of Abraham, and whosoever 
among you fear God, to you the word of this salvation is 
sent. For they that inhabited Jerusalem, and the rulers 
thereof, not knowing him, nor the voices of the prophets 




280 INSTRUCTION FOR THE TUESDAY AFTER EASTER. 

which are read every Sabbath , judging him have fulfilled 
them, and finding no cause of death in him, they desired of 
Pilate, that they might kill him. And when they had ful- 
filled all things that were written of him, taking him down 
from the tree, they laid him in a sepulchre. But God raised 
him up from the dead the third day: who was seen fof many 
days by them who came up with him from Galilee, to Jeru- 
salem, who to this present are his witnesses to the people. 
And we declare unto you that the promise which was made 
to our fathers, this same God hath fulfilled to our children, 
raising up Jesus Christ our Lord. 

Why do the apostles speak in nearly all their sermons, of the 
resurrection ? 

Because Christ's resurrection is the foundation of our faith 
and the anchor of our hope; for, as St. Paul says elsewhere: If 
Christ be not risen again, your faith is vain, for you 
are yet in your sins. (i. Cor. xv. 17.) Wiry? Because Christ is, 
then, not the Son of God, and our faith is therefore but human; 
because without the resurrection, Christ would not have perfectly 
conquered death, and therefore sin, which is the cause of death, 
w r ould not have been taken away by Him; because but for the re- 
surrection we could not look for the glorious treasures, that is, 
the justification and resurrection for eternal life, which we lost 
by sin. Christ, therefore, permitted His apostles and disciples to 
doubt His resurrection until, by His frequent appearance among 
them, they could with their own eyes become convinced of it, and 
there would thus be no appearance of their having been over cre- 
dulous, suffering themselves to be deceived. 

GOSPEL. {Luke xxiv. 36 — 47.) At that time: Jesus stood 
in the midst of his disciples, and said to them: Peace be to 
you; it is I, fear not. But the}^ being troubled and frighted, 
supposed they saw a spirit. And he said to them: Why are 
you troubled, and why do thoughts arise in your hearts? 
See my hands and my feet, that it is I myself; handle me 
and see: for a spirit hath not flesh and bones, as you see me 
to have. And when he had said this, he shewed them his 
hands and his feet. But while they yet believed not and 
wondered for joy, he said: Have you here anything to eat? 
And they offered him a piece of broiled fish, and a honey 
comb. And when he had eaten before them, taking the re- 
mains he gave to them. And he said to them : These are the 



INSTRUCTION FOR THE TUESDAY AFTER EASTER. 281 

words which I have spoken to you whilst I was yet with you, 
that all things must needs be fulfilled, which are written in 
the law of Moses, and in the prophets, and in the psalms, 
concerning me. Then he opened their understandings that 
they might understand the scriptures. And he said to them: 
Thus it is written, and thus it behoved Christ to suffer, and 
to rise again from the dead the third day: and that penance 
and remission of sins should be preached in his name unto 
all nations. 

Why did Christ wish peace to His apostles? 
Because peace is one of the greatest of blessings ; for where 
peace is, there is God, who, as St. Paul says, is a God of peace. 
Peace is a special mark of the children of God, while the sinners, 
on the contrary, know no peace. 

Why did Christ show the signs of His wounds to the apostles? 

To remove from them all doubt of His resurrection, and to 
strengthen their faith in Him. Therefore He permitted them to 
touch Him, eat with them, and similar things.— Let us learn from 
this how our resurrection from death must be attended ; for the 
bodily resurrection of Christ must be the model of our spiritual 
resurrection. Like Christ we must show signs of our spiritual life, 
by living deeds, which will be done by loving God and our neigh- 
bor, by hatred and avoidance of sin, and occasions of evil, by 
suppressing bad habits, and by the exercise of good works. 

Why did Christ retain the Five Wounds even after His resurrection ? 

To show that He had after His resurrection the same body 
which in His passion received the Five Wounds ; to manifest His 
exceedingly great love for us, by which He has, so to speak, 
written us on His hands and feet, and in His heart. (Is. xlix. 16. ) 
To move us to return love to Him; to encourage us to hope and 
trust in Him, because on account of those wounds we can have all 
hope, as they are the most powerful intercessors with the Heaven- 
ly Father; to strengthen us by these wounds in our contest with 
the world, the flesh, and the devil; to console the oppressed, 
distressed, and tempted, and to prepare them a place of refuge in 
their afflictions and temptations ; to terrify impenitent sinners to 
whom He will one day exhibit these wounds, showing how much 
He has suffered for them in which they, by their own fault, have 
not participated. - Let us strive, therefore, to live so piously that 
these wounds may be our consolation, and not our terror. 

ASPIRATION. Grant, o most bountiful Jesus, that the 
most precious blood which flowed from Thy wounds, may not 
be lost for me. 



282 



DOCTRINAL INSTRUCTION CONCERNING THE SCRIP- 
TURES, TRADITION, AND THE INFALLIBILITY OF 
THE CHURCH. 

I What are the holy Scriptures or the Bible? 
T is a collection of books, containing much that has been re- 
vealed by God to man at different times since the beginning of 
the world, and has been written down by various holy writers, 
not according to human will or understanding, but by inspiration 
of the Holy Ghost. It consists of two parts, of which the first is 
called the Old, and the second part the New Testament. The Old 
Testament contains the writings that were written by the inspira- 
tion of the Holy Ghost before the coming of Christ, the New 
Testament that which was written after the coming of Christ. 

Does the holy Bible contain the ichole word of God? 
By no means; for in the first place the Scriptures th mselves 
say, that several books are lost, as, for example, the Book of the 
Battles of the Lord (Num. xxi. 14.), the Book of the Just (Jos.x. 13.),- 
the Prophecies of several Prophets (ii. ParaLxxxiii. 19.), one Epistle 
of St. Paul to the Corinthians, (i. Cor. v. 9.) With these books were 
certainly lost revealed truths not contained in the other books. 
Therefore according to the testimony of the Bible itself, the whole 
word of God is not contained in it. Texts from the New Testa- 
ment also testify to this. Thus, after he had given the necessary 
directions concerning the celebration of the holy Eucharist, St. 
Paul says (i. Cor. xi. 34.), that he would arrange the rest when 
he would be at Corinth, but his orders are nowhere written. In 
several texts of his Epistles to the Thessalonians ^ii. Thess. ii. 14.), 
and to Timothy (i. Tim. vi. 20., ii. Tim. i. 13.), he speaks of tra- 
ditions and of speeches which he made, wholesome words which 
he preached, which also are not found written down ; and finally, 
he writes to Timothy these memorable words: And the things 
which thou hast heard from me before many witnesses, 
the same commend to faithful men, who shall be fit to 
teach others also (ii. Tim. ii. 2.); but where these entrusted 
teachings are written, is not known. St. John writes at the end of 
his gospel, that he had not written down all that Jesus did ; and 
St. Luke says (Acts i. 3.), that after His resurrection Jesus spoke 
to His apostles concerning the kingdom of heaven, but what He 
said, the saint does not write. The important instructions which 
Christ, after His resurrection, gave to His apostles are entirely 
lacking. How, then, can the holy Scriptures contain the whole 
word of God? The apostles had neither the idea, nor the intention 
of producing a complete collection of the doctrines of Christ; Jesus 
did not command them to write, but to preach, and the gospel 
had been announced and brought forth glorious fruits in three 
parts of the world, before a word of it had ever been written. 



DOCTRINAL INSTRUCTION CONCERNING THE SCRIPTURES, &c. 283 

{Rom. x.) The writings of the New Testament owe their existence 
to heresies which sprung up, or to doubts which arose, or to 
other external circumstances, and are therefore only occasional 
writings, but not a complete collection of the entire teachings of 
Christ, as the Scriptures, as we have seen, themselves acknow- 
ledge. 

Where are the doctrines of Christ which are not contained in 
Scripture, to be found? 

They are to be found in hereditary teachings, that is, in oral 
traditions containing that which Jesus taught, or the apostles, in- 
spired by the Holy Ghost, preached, did not write, but entrusted 
by word of mouth to their successors, as we see from St. Paul's 
words: What you have heard from me before many wit- 
nesses, the same commend to faithful men, who shall 
be fit to teach others also, and the same thing is clear from 
the testimony of the earliest fathers of the Church. Thus St. 
Ignatius (f A. D. 107) enjoins to the faithful the keeping of the apo- 
stolic traditions; St. Clement (f A. D. 101), assistant of St. Paul, 
relates that he was often entreated by the brethren to write down 
that which he had heard from the priests who succeeded the 
apostles; St. Basil states: "The doctrines of faith taught in the 
Church have come to us partly from the writings of the apostles, 
partly from the sacredness of oral tradition ; they are equally 
important, and every one is subject to them;" and St. Chrysostom 
says: "The apostles did not write all; they have left us much by 
tradition, which deserves the same faith as their writings." (in ii. 
Thess. c. 2.) The Church, therefore, justly appeals to tradition as 
to the Bible, in reference to her dogmas and moral teachings, and 
she must appeal to it, because Christ commissioned her to teach 
all nations all whatsoever He had commanded, and has said that 
heaven and earth shall pass away, but His word shall not pas 
away. {Matt. xxiv. 35., xxviii. 20.) But since the Scriptures do 
not contain all the words, the entire doctrine of Christ, how could 
the Church fulfil her commission if that which is missing in the 
Scriptures, was not confided to her by tradition? When the Pro- 
testants throw away tradition, and allow only the Bible for their 
rule of faith, they are decidedly in error, even contradict them- 
selves, for they observe various regulations made by the apostles, 
whichare not in the Bible. Thus they with the Catholics, observe 
the first day of the week, Sunday; baptize infants, teach that the 
Sacrament of Baptism cannot be repeated, eat from the blood, &c, 
of which nothing is said for or against in the Bible ; whence then 
do they learn that this is allowable? From nowhere else than 
from the tradition of the Catholic Church, and yet they reject 
tradition ! How well founded and in accordance with truth is, on 
the contrary, the teaching of the Catholic Church ! 



284 DOCTRINAL INSTRUCTION CONCERNING THE SCRIPTURES, 

Is the Bible or tradition the greater authority in the Catholic 

Church? 

They have equal authority in the Catholic Church, for each 
contains the word of God, as the Council of Trent declares in 
these words : "All books, of the Old as well as of the New Testa- 
ment, because God is the sole author of each, as also the tradi- 
tions in regard to dogma and moral teachings which are either 
taught orally by Christ Himself, or are inspired by the Holy 
Ghost, and have been preserved in the Catholic Church, the holy 
Synod accepts and reveres with equal honor and reverence .... 
but whosoever does not accept these books, or does voluntarily 
despise these traditions, let him be anathema." (Sess. iy.de 
script, can.) 

Does not tradition, as the Church's adversaries assert, contain 
human teachings invented by the pope ? 
This assertion is a calumny ; for only that which the apostles 
heard from Jesus, or received by inspiration of the Holy Ghost, 
and did not write down, but passed by word of mouth to their 
successors, is tradition, and only this does the Church receive as 
such, according to the rule: "That which always, everywhere, and 
by all true Catholics has been believed, is true tradition." 

Is not the Bible so clear, that any one can understand it? 
No ; for then it would not have been necessary for Christ to 
explain the Scriptures to His disciples, as this day's gospel states 
that He did, and it follows from this, that it is not every one who 
of his own judgment can understand and explain the Bible. That 
the Bible is not so plainly written that any one can understand 
it, is asserted, for instance, by St. Peter of St. Paul's epistles 
(ii. Petr. iii. 16.) when writing to the Christians of Asia Minor: 
Understanding this first, that no prophecy of the Scrip- 
tures is made by private interpretation; and the eunuch 
of Queen Candace answered to the Apostle Philip's question, if 
he understood what he was reading in the Scriptures: How can 
I, unless some one show me? {Acts viii. 31.) If the Bible 
was intelligible to all, there would not be so many quarrels about 
matters of faith, and such innumerable sects among the heretics, 
who all appeal to the Bible, and with the Bible in their hands 
condemn and calumniate each other. The holy Bible inspired by 
the Holy Ghost, can only be understood and explained by the 
Holy Ghost Himself, or with His assistance by those to whom He 
is promised and given for this purpose. But it is not every one to 
whom the Holy Ghost is promised for the understanding and ex- 
plaining of the Bible, as St. Paul testifies (i. Cor. xii. 8.) ; and not 
every one is able to read the Scriptures in their original language, 
and to discern whether the translations are correct or false, whe- 
ther they are truly by the authors claimed for them, and if they 
really contain the word of God or not, &c. From this it is evident, 



TRADITION, AND THE INFALLIBILITY OF THE CHURCH. 285 

that God who wishes that all men should come to the knowledge 
of truth and be saved (i. Tim. ii. 4.), in things that belong to faith 
and morals, has appointed another basis besides the Scriptures 
on which all who aim after true knowledge, can securely build. 

What is this basis? 
It is the infallible ministry of the Catholic Church, consisting 
of the pope, the successor of St. Peter and visible head of the 
Church, and of the bishops and priests, the successors of the 
apostles, which, relying upon the pure, apostolic traditions, and 
with the assistance of Christ and of His Holy Spirit which He has 
promised to that ministry, is to decide upon and expound the 
true meaning of Scripture in matters of faith and morals. This 
holy ministry cannot err, for Jesus will be always with it, and 
His Holy Spirit remains with it to the end of the world. {Matt. 
xxviii. 19, 20.; John xiv. 16, 26.; xvi. 13.) To this ministry all the 
fathers refer as to the true and only guide of faith. Therefore all 
who do not wish to be driven about with every wind of 
doctrine by the wickedness of men, by cunning crafti- 
ness by which they lie in wait to deceive (Eph. iv. 14.), 
must obey this ministry which cannot be deceived; all who wish 
to enter the true fold of Jesus, His Church, or if belonging to it 
already, wish to rest secure from all error, must obey this mini- 
stry, for it is the pillar and ground of truth (i. Tim. iii. 15.); and 
that no one might look upon the word of God heard from these 
lawful ministers, as upon human teachings, but receive it as 
Christ's, the Redeemer gave it such authority that He said: Who 
heareth you, heareth me; who despiseth you, despiseth 
me. (Catech. Rom. in praef. Luke x. 16.) 

How, therefore, should the Catholic answer the objections which are 
frequently made by unbelievers against the holy Mass, the veneration 
of the saints, purgatory, §c. ? 
He should answer: "I believe these and similar matters, be- 
cause God has revealed them, and that He has revealed them, I 
believe, because it is proposed to be believed by the teacher, the 
Church, which is the pillar and ground of truth, governed by 
Jesus and His Holy Spirit, and therefore cannot err." 



INSTRUCTION FOR THE FIRST SUNDAY 
AFTER EASTER, 
called DOMINICA IN ALBIS. 



B 



Why is this Sunday called Dominica in Albis or Sunday 

in ivhite? 

Ecause on this day the neophytes laid aside the white dress 
which, as emblem of their innocence, they received on Holy 



286 INSTRUCTION FOR THE FIRST SUNDAY AFTER EASTER. 

Saturday, and put on their necks an Agnus Dei, or Lamb of 
God, made of white wax, and blessed by the pope, to remind them 
always of the innocence they were given, and of the meekness of 
the Lamb Jesus. For which reason the Church sings at the In- 
troit: As new born babes, Alleluia, desire the rational 
milk without guile, Alleluia, Alleluia, (i. Petr. ii. 2.) Re- 
| joice to God our helper: sing aloud to the God of Jacob. 
{Ps. lxxx.) Glory, &c. 

PRAYER OF THE CHURCH. Grant, we beseech Thee, 
Almighty God, that we, who have celebrated the solemnity 
of Easter, may, by the assistance of Thy divine grace, ever 
make the effects thereof manifest in our lives and actions. 
Thro 1 . 

EPISTLE, (i. John v. 4—10.) Dearly beloved: What- 
soever is born of God, overcometh the world : and this is the 
victory which overcometh the world, our faith. Who is he 
that overcometh the world, but he that believeth that Jesus 
is the Son of God? This is he that came by w r ater and blood 
Jesus Christ : not by water only, but by water and blood. 
And it is the spirit which testifieth, that Christ is the truth. 
And there are three who give testimony in heaven, the Fa- 
ther, the Word, and the Holy Ghost. And these three are 
one. And there are three that give testimony on earth: the 
. spirit, the water, and the blood, and these three are one. If 
we receive the testimony of men, the testimony of God is 
greater. For this is the testimony of God which is greater, 
because he hath testified of his Son. He that believeth in the 
Son of God, hath the testimony of God in himself. 

INSTRUCTION. As in his gospel, so in his epistles, and es- 
pecially in this, St. John proves the divinity of Christ which had 
been denied by some heretics. He says that Christ had come to 
purify all men from sin by water and blood, that is, by His blood 
shed on the cross for our reconciliation, and by the water of 
baptism to which He has given the power, the divine effect of His 
blood, and has thus proved Himself the divine Redeemer. This 
His divine dignity is attested by the Holy Ghost who lived in 
Christ and worked through Him with His fulness, and when sent 
by Him after our Lord's death, produced most wonderful etfect in 
the apostles and the faithful. As now on earth three, the Spirit, 
water, and blood, give testimony of Christ's divinity and agree in 
it, so also in heaven three, the Father, who calls Him His be- 
loved Son (Matt. iii. 17.), the Word, or the Son Himself, who 
wrought so many miracles, the Holy Ghost, when He descended 



INSTRUCTION FOR THE FIRST SUNDAY AFTER EASTER. 287 

upon Him at the baptism in the Jordan {Lake iii. 22.), give testi- 
mony of His divinity, and these also agree with one another in 
their testimony. If Christ is truly (5od, then we must believe in 
Him, and this faith must be a living one, that is, it must prove 
fertile in living good works, and this faith conquers the world by 
teaching us to love God above all, to despise the world with its 
pleasures, and to overcome it by indifference to it. Let us strive 
to have such faith, and we shall overcome all temptations and 
gain the eternal crown. 

ASPIRATION. Lord Jesus ! strengthen me by a lively 
faith in Thy divinity, so that I may not succumb in the spi- 
ritual combat against the world, the flesh, and the devil, 
and be thus eternally lost. 

GOSPEL. (John xx. 19 — 31.) At that time: When it was 
late that same day, being the first day of the week, and the 
doors were shut, where the disciples were gathered together 
for fear of the Jews, Jesus came and stood in the midst, and 
said to them: Peace be to you. And when he had said this, 
he shewed them his hands and his side. The disciples there- 
fore were glad when they saw the Lord. He said therefore 
to them again: Peace be to you. As the Father hath sent 
me, I also send you. When he had said this, he breathed on 
them; and he said to them: Receive ye the Holy Ghost: 
whose sins you shall forgive, they are forgiven them: and 
whose sins you shall retain, they are retained. Now Thomas, 
one of the twelve, who is called Didymus, was not with them 
when Jesus came. The other disciples therefore said to him: 
We have seen the Lord. But he said to them: Except I shall 
see in his hands the print of the nails, and put my finger into 
the place of the nails, and put my hands into his side, I will 
not believe. And after eight days, again his disciples were 
within, and Thomas with them. Jesus cometh, the doors 
being shut, and stood in the midst, and said : Peace be to 
you. Then he said to Thomas : Put in thy fingers hither, and 
see my hands, and bring hither thy hand, and put it into 
my side; and be not faithless, but believing. Thomas an- 
swered, and said to him: My Lord and my God! Jesus saith 
to him : Because thou hast seen me, Thomas, thou hast be- 



288 



INSTRUCTION FOR THE FIRST SUNDAY AFTER EASTER. 




lieved : blessed are they that have not seen, and have be- 
lieved. *) Many other signs also did Jesus in the sight of his 
disciples, which are not written in this book. But these are 
written that you may believe that Jesus is the Christ, the 
Son of God: and that believing you may have life in his name. 
Why does Christ so often wish peace to the apostles? 
To show that He only, by His death and resurrection, has 
made peace between God and man, and that His own should be 
known by their harmony. {John xiii. 35.) There is a threefold 
peace : peace with God, with ourselves, and with our fellowmen. 
Christ has obtained us the peace with God, and we preserve it 

*) What follows, is omitted on the Feast of St. Thomas, 21st of December. 



INSTRUCTION FOR THE FIRST SUNDAY AFTER EASTER. 289 

by not offending God, or, if we have sinned, by at once becoming 
reconciled to Him by penance. A good conscience gives us peace 
with ourselves, and love which bears all and forgives every of- 
fence, peace with our fellowmen. This threefold love is necessary 
for our salvation. 

Why did Jesus breathe upon the apostles when giving them the 
power to forgive sin ? 

To show that, as bodily life was once given to Adam by the 
breath of God, so should the spiritual life, the sanctifying grace, 
be henceforth given by the apostles and their successors through 
the Holy Ghost in the Sacrament of Penance, to the children of 
Adam who had, as it were, died of sin. 

Why did God permit, that Thomas should not believe in Christ's 

resurrection? 

That Thomas as well as we, as St. Gregory says, should be 
strengthened in the humble belief in the resurrection of Christ, 
and that all doubts should be removed. 

Had Thomas true faith when with his own eyes he saw Christ? 
Yes, for he saw Christ only in His humanity, and yet testified 
to His divinity by exclaiming: My Lord and my God! 

Is it true, meritorious faith to be not ready to believe before seeing 
that which is to be believed? 
By no means ; for faith exists precisely in this : to firmly hold 
as true that which is not seen. Therefore Christ calls him blessed 
who has not seen and yet believes. 

When is faith true and meritorious? 
That is true faith which holds as immovably sure all that God 
has revealed, whether written or unwritten, and when life is in 
accordance with faith; for faith in Jesus simply does not save 
us, when that which He has commanded, is not performed. (Matt. 
vii. 21.; James ii. 19.) That faith is meritorious which without 
doubting and without hesitation willingly submits the understand- 
ing to revealed truths which it cannot comprehend, and this for 
the love of God, who is eternal truth and cannot deceive. 

Whence do we know for certain, that God has revealed certain things? 

From the Church of Christ which alone preserves the revealed 
word of God, faithfully and uncorrupted, as it is contained in the 
Bible and in tradition ; which is introduced by the Holy Ghost to 
all truth, and is governed by Christ who remains with her until 
the end of the world. {Matt, xviii. 20.) 

Can we not attain to the possession of revealed truth or to true 
faith by searching the Scriptures, or reading the Bible? 
No ; for Christ wr<5te nothing, nor did He commission His dis- 
ciples to write ; He nowhere commanded us to search the Scrip- 



19 



290 INSTRUCTION FOR THE FIRST SUNDAY AFTER EASTER. 

tures for faith in His doctrine, but rather to hear His apostles 
and their successors (Lukex. 16.) ; according to St. Paul {Rom. x. 17.) 
true faith comes not by reading, but by hearing; the apostles 
did not anywhere institute writers, but everywhere teachers of 
the word of God {Eph. iv. 11.; i. Cor. xii. 28.); and not every man, 
as St. Paul says, has the gift of explaining (i. Cor. xii. 8 — 10.); not 
all men can read, and even if they can read, they have not the 
necessary knowledge for searching and understanding the Scrip- 
tures, and so all those who could not read, would be excluded 
from the knowledge of truth and from salvation; it is not every 
one who can tell if the Bible which he is reading, is genuine or 
corrupted, for lies can be written and printed; all who search the 
Scriptures do not come to one and the same true faith, and, ac- 
cording to the apostle, there can be but one faith; but by the 
free searching of the Bible, there have risen and are arising among 
the heretics thousands of sects, all claiming to find their faith in 
the Bible; the true doctrine of Jesus and faith in it, is always, as 
in the times of the apostles, propagated by oral teaching and 
preaching, not by reading and distributing the Bible; Christ did 
not say: Whosoever reads not the Bible, but: whosoever 
hears not the Church, let him be to thee as the heathen 
and the publican. (Matt, xviii. 17.) We, therefore, can find 
true faith only through the Church in which (as shown elsewhere) 
Christ has instituted an infallible ministry, and commanded all 
men to hear it. 

Which is the true Church of Jesus? 
That one only which bears all the marks of His true Church. 

What are these marks? 
According to the universal profession of faith, the true Church 
must be one, holy, apostolic, and catholic or universal. 

In what must she be one ? 

In doctrine, in this that in all places the same doctrines of 
faith and morals are preached, and in all nations the same articles 
of faith held; in the Sacraments, in their number as well as in 
their constitution; in her hea-d, as well in the invisible, Christ, 
our Lord, as in the visible head, the lawful successor of St. Peter 
in the Roman chair. {Matt. xvi. 18.; Eph. iv. 3—7.) 

In what is she holy? 

In Christ, her Head; in her divine constitution and organi- 
sation ; in her doctrine and in the proper use of the Sacraments, 
which lead to sanctity; in her members who receive the grace of 
sanctity, the grace of baptism, and the forgiveness of sin, and who 
put on Christ; and in the proper celebration of the holy Sacri- 
fice which shall be offered over the whole earth. (Eph. v. 26.; 
Mai. i. 11.) 



INSTRUCTION FOE THE FIEST SUNDAY AETEE EASTEE. 291 

In what is she apostolic? 

In her doctrine which must come from Christ and the apost- 
les, and agree with theirs in all times, and her ministers who by 
a valid ordination must follow in an unbroken succession from 
the apostles. (Eph. ii. 20.; Acts xiv. 22.; Hebr. v. 4.) 

In what is she catholic or universal? 

In this that she must live and be announced to the whole 
' world (Johnx. 16.); must have existed uninterruptedly from the 
times of the apostles ; all men must belong to her who wish to be 
saved (Matt, xxviii. 19 — 20.) ; and she must in all times and in all 
places teach all that Christ commanded His apostles to believe, 
to preach, and to perform. (Matt, xxviii.) 

Which is this true Church? 

The Roman Catholic Church, for she alone has these marks. 
She is one in her head, the Pope of Rome, in her doctrine, and in 
her Sacraments, which is especially manifested in this, that she 
excludes all those who do not accept without exception her dog- 
mas. She is holy, for holy is her founder Christ; and her doc- 
trines and Sacraments lead to sanctity as shown by the multitude 
of her saints whose sanctity God affirms by great miracles; no 
sect has saints. She is apostolic, for she accepts no doctrine 
which does not come from the apostles, and she can prove, that 
the ministers of the Church, the bishops, have come down in un- 
broken succession. She is catholic or universal, for she has 
been in existence always from the times of the apostles , as is 
clearly shown by this, that from the times of the apostles there 
have always been some who separated from her and founded 
sects ; the stem must exist before the branches which grow from 
it, and the Catholic Church must therefore have always existed, 
and cannot have perished or become corrupt, since Christ has 
promised to remain with her to the end of the world; she is also 
spread over the whole world, is always being announced to all 
nations, and is fitted for all generations and for all peoples. 

Can those who remain outside the Catholic Church, be saved? 

The Council of Trent (Sess. V. in the Introduction) assigns the 
Catholic faith as the one without which it is impossible to please 
God, and the Roman Catechism teaches (part. art. 9.): "The 
Church is also called Catholic, because all who wish to be saved, 
must belong to her, as at the time of the deluge all perished who 
were outside the ark." According to this doctrine of the Church, 
which the holy fathers affirm, only those idolaters and obstinate 
heretics who knowingly deny the truth and despise it, and will 
not enter the Church, are excluded from salvation. The Catholic 
Church does not condemn the unbelievers, she prays for them, 
leaves judgment to the Lord, who alone knows the heart, and 
knows whether the error is culpable or not, and she calls on all 
her members to pray for their enlightenment. 



19* 



292 INSTRUCTION FOR THE SECOND SUNDAY AFTER EASTER. 



Are we then already saved, if we belong to the true Church? 

No, we must also live up to the faith she teaches, make di- 
ligent use of all means of salvation, and regard and honor all her 
regulations and commands, for otherwise it will come true of us, 
as said by Christ: And I say unto you, that many shall 
come from the East and the West, and shall sit down 
with Abraham, and Isaac, and Jacob, in the kingdom of 
heaven; but the children of the kingdom (the true Church) 
shall be cast out into exterior darkness. [Matt. viii. 11.) 



INSTRUCTION FOR THE SECOND SUNDAY 
AFTEE EASTEK. 



E cause of the joyous resurrection of Christ, and 
the graces flowing to us on account of it, the 
Church sings at the Introit of Mass: The 
earth is full of the mercy of the Lord, 
Alleluia, by the word of the Lord the 
heavens were established, Alleluia, Al- 
* i» leluia. Rejoice in the Lord ye just: 

praise becometh the upright. (Ps. xxxii.) Glory, &c. 

PRAYER OF THE CHURCH. God, who, by the hu- 
miliation of Thy Son, hast raised up the fallen world: grant 
to Thy people perpetual joy: that They whom thou hast de- 
livered from the danger of everlasting death, may arrive at 
eternal happiness. Thro 1 . 

EPISTLE, (i. Peter ii. 21 — 25.) Dearly beloved: Christ 
also suffered for us, leaving you an example that you should 
follow his steps. Who did no sin, neither was guile found in 
his mouth. Who when he was reviled, did not revile: when 
he suffered, he threatened not : but delivered himself to him 
that judged him unjustly: who his own self bore t)ur sins in 
his body upon the tree: that we being dead to sins, should 
live to justice : by whose stripes you were healed. For you 
were as sheep going astray: but you are now converted to 
the shepherd and bishop of your souls. 

EXPLANATION. St. Paul teaches the Christians patience in 
misery and afflictions, even in unjust persecution, and for this 
purpose places before them the example of Christ who though 
most innocent, suffered most terribly and so patiently. Are we 
true sheep of the good shepherd if at the smallest cross, at every 
word, we become so angry and impatient? 




INSTRUCTION FOR THE SECOND SUNDAY AFTER EASTER. 293 

ASPIRATION. Lord Jesus! grant me the grace to fol- 
low Thee, my good Shepherd, and not to complain and make 
threats whenever I am reprimanded, reviled, or for justice's 
sake am persecuted. 




GOSPEL. {John x. 11 — 16.) At that time: Jesus said to 
the Pharisees : I am the good shepherd. The good shepherd 
giveth his life for his sheep. But the hireling and he that is 
not the shepherd, whose own the sheep are not, seeth the 
wolf coming and leaveth the sheep, and nieth, and the wolf 
catcheth, and scattereth the sheep : and the hireling flieth, 
because he is a hireling; and he hath no care for the sheep. 



294 INSTRUCTION FOR THE SECOND SUNDAY AFTER EASTER. 

I am the good shepherd: and I know mine, and mine know 
me, as the Father knoweth me, and I know the Father: and 
I lay down my life for my sheep. And other sheep I have, 
that are not of this fold : them also I must bring, and they 
shall hear my voice, and there shall be one fold, and one 
shepherd. 

In what way has Christ proved Himself a good shepherd? 

In this that He sacrificed His life for those who did not yet 
love Him, and could not reward Him, even for His enemies 
{John iv. 30.; Rom. v. 8.), and has besides given Himself to them 
for their food. 

How are we to know if we are among the sheep of Christ, that is, 

His chosen ones? 

By this if we willingly listen to the voice of the shepherd in 
sermons and instructions, in spiritual books and conversations, 
are obedient to it, and especially give ear and follow the rules of 
the Church through which the good Shepherd speaks to us {Luke 
x. 16.), "for he," says St. Augustine, "who has not the Church 
for his mother, will not have God for his father;" if we gladly 
receive the food of the good Shepherd, that is, His sacred body 
and blood in holy Communion; if we are patient and meek as a 
lamb, freely forgiving our enemies; if we love all men from our 
heart, do only good to them, and seek to bring them to Jesus. 

Who are the other sheep of Christ? 

The gentiles who were not of the fold of Israel, whom Christ 
sought to bring by His disciples, and now by their successors, 
into His fold.— Among these sheep we also, through our ancestors, 
belonged. how grateful we should be to God, that He has 
brought us into the fold of His Church, and how diligently we 
should conduct ourselves as good sheep ! 

When will there he but one fold and one shepherd? 

When by the Church's prayers and by her missionaries all 
nations shall be converted to the only saving Church, constitut- 
ing then one Church under one head. Let us pray that this may 
soon come to pass. 

PRAYER. Lord Jesus ! Thou good Shepherd who on 
the cross didst give Thy life for Thy sheep, grant us, we be- 
seech Thee, by Thy death, the grace to bear upon ourselves 
all the signs of Thy lambs, that we may be one day numb- 
ered among Thy chosen ones in heaven. 



295 



DOCTRINE OF HOPE. 
1 give my life for my sheep. (Jo/in x. 15.) 

TWhat has Christ won for us by His death? 
He remission of our sins, the grace to lead a godpleasing 
life, and eternal happiness, for which we now firmly hope, 
with secure confidence may now expect, and most assuredly will 
obtain, if we do not ourselves let it go. 

In what does eternal happiness consist? 
In the clear vision of God, which includes the most perfect 
love of Him, by which those who are saved, become, as it were, 
one with Him, possessing in this union everything that they could 
possibly desire. 

What are the necessary means of obtaining eternal happiness? 
The grace of God , that is , His continual assistance ; the 
practice of the three divine virtues: faith, hope, and love; the 
keeping of God's commandments; the frequent use of the holy 
Sacraments, and constant prayer. These means must be diligently 
employed, for "God who," as St. Augustine says, "created us 
without us, will not save us without us," that is, without our 
cooperation. 

What may especially enable us to hope for eternal happiness? 

The infinite mercy and goodness of God, who from all 
eternity has loved us more than an earthly mother, and because 
of this love did not even spare His only begotten Son, but gave 
Him up, for our sake, to the bitterest death. Will He then deny 
us heaven, who in giving us His Son, has given us more than 
heaven itself? The fidelity of God: He has so often promised 
us eternal happiness, and in so many texts of Scripture so clearly 
explained, that He wishes us to be saved, that He must keep His 
promise, for He is eternal truth and cannot possible lie or de- 
ceive. (Hebr. vi. 18.) He says not yes to-day, and no to-morrow, 
there is no change in Him, nor shadow of alteration. 
(James i. 17.) The omnipotence of God, who can do all that 
He pleases, whom no one can oppose or prevent from doing what 
He will ; if now we have confidence in a rich and honest man who 
assures us, he will assist us in need, how much more should we 
hope in the best, most faithful, and all powerful God! 

When should we make acts of hope? 

As soon as we come to the use of reason and are sufficiently 
instructed concerning this virtue and its motives; in time of 
trouble or of severe temptation against this virtue ; when receiv- 
ing the holy Sacraments; every day in the morning or evening, 
and especially at the hour of death. 

The same things are to be observed in making acts of faith and 
of love. 



296 

INSTRUCTION FOR THE THIRD SUNDAY 
AFTER EASTER. 



He Church continues to encourage us in joy 
because ofjChrist's resurrection, and sings at 
the Introft of this day's Mass : Shout with 
joy to God all the earth, Al'eluia: Sing 
ye a psalm to his name, Alleluia. Give 
glory to his praise. Allel. Allel. Allel. 
[Ps. lxv.) Say unto God: How terrible 
are thy works, Lord! Thy great power shall convict 
thy enemies of a lie. Glory, &c. 

PKAYER OF THE CHUECH. God, who shewest the 
light of Thy truth to such as go astray, that they may return 
to the way of righteousness: grant that all, who profess the 
Christian name, may forsake whatever is contrary to that 
profession, and closely pursue what is agreeable to it. Thro 1 . 

EPISTLE, (i. Peter ii. 11 — 19.) Dearly beloved: I beseech 
you as strangers and pilgrims to refrain yourselves from 
carnal desires, which war against the soul, having your con- 
versation good among the Gentiles : that whereas they speak 
against you as evil doers, they may, by the good works which 
they shall behold in you, glorify God in the day of visitation. 
Be ye subject therefore to every human creature for God's 
sake: whether it be to kings as excelling: or to governors as 
sent by him for the punishment of evil doers, and for the 
praise of the good : for so is the will of God, that by doing 
well you may put to silence the ignorance of foolish men : as 
free, and not as making liberty a cloak for malice, but as 
the servants of God. Honor all men: love the brotherhood: 
fear God: honor the king. Servants, be subject to your mas- 
ters with all fear, not only to the good and gentle, but also 
to the fro ward. For this is thanks-worthy in Jesus Christ 
our Lord. 

EXPLANATION. St. Peter here urges the Christians to 
regard themselves as strangers and pilgrims upon this earth, 
looking upon temporal goods only as borrowed things, to which 
they should not attach their hearts, for death will soon deprive 
them of all. He then admonishes them as Christians to live in a 
Christian manner, to edify and lead to truth the gentiles who 




INSTRUCTION FOR THE THIRD SUNDAY AFTER EASTER. 297 

hated and calumniated them. This should be especially taken to 
heart by those Catholics who live among people of a different 
religion; for they can edify them by the faithful and diligent prac- 
tice of their holy religion, and by a pure, moral life lead them to 
the truth ; while by lukewarmness and an immoral life, they will 
only strengthen them in their error, and thus injure the Church. 
St. Peter also requires the Christians, because it is God's will 
{Rom. xiii. 1.), who has Himself instituted it, to obey the lawful 
authority, and, therefore, to pay all duties and taxes faithfully. 
Christ paid the customary tribute for Himself and Peter (Matt. 
xvii. 26.), and St. Paul expressly commands, that toll and taxes 
should be paid to whomsoever they are due. (ftom.xiii. 7.) St. Peter 
finally advises servants to obey their masters whether these are 
good or bad, and by so doing be agreeable to God who will one 
day reward them for it. 

ASPIRATION. Grant me the grace, Jesus! to consider 
myself, as long as I live, as a pilgrim and as such to use all 
temporal goods. Give me patience in adversities, and so 
strengthen me, that I may willingly obey the lawful autho- 
rity, though its laws and regulations should come hard and 
its tribute press upon me. 

GOSPEL. (John xvi. 16 — 22.) At that time: Jesus said 
to his disciples : A little while , and now you shall not see 
me: and again a little while, and you shall see. me: because 
I go to the Father. Then some of his disciples said one to 
another: What is this that he saith to us: A little while, and 
you shall not see me: and again a little while, and you shall 
see me, and, because I go to the Father? They said there- 
fore: What is this that he saith: A little while? we know 
not what he speaketh. And Jesus knew that they had a mind 
to ask him; and he said to them: Of this do you inquire 
among yourselves, because I said : A little while, and you 
shall not see me: and again a little while and you shall see 
me. Amen, amen, I say to you, that you shall lament and 
weep, but the world shall rejoice : and you shall be made 
sorrowful, but your sorrow shall be turned into joy. A wo- 
man, when she is in labour, hath sorrow, because her hour 
is come: but when she hath brought forth the child, she 
remembereth no more the anguish, for joy that a man is 
born into the world. So also you now indeed have sorrow, 



298 INSTRUCTION FOR THE THIRD SUNDAY AFTER EASTER. 




but I will see you again, and your heart shall rejoice; and 
your joy no man shall take from you. 

What is the meaning of Christ's word: A little while and you 
shall not see me; and again a little while and you shall 

see me? 

St. Chrysostom applies these words, which Christ spoke to His 
apostles a few hours before His passion, to the time between the 
death of Jesus and His resurrection; but St. Augustine to the 
time between the resurrection and the ascension, and then to the 
Last Judgment at the end of the world, and he adds : "This little 
while seems long to us living, but ended, we feel how short it is." 
In affliction we should console ourselves by reflecting, how soon 
it will end, and that it cannot be compared with the future glory, 
that is ever awaiting in heaven him who patiently endures. 



CONSOLATION IN TRIALS AND ADVERSITIES. 



299 



Why did our Saviour tell His disciples of their future joys and 

sufferings ? 

That they might the more easily bear the sufferings that were 
to come, because we can be prepared for sufferings we know are 
coming ; because they knew that their sufferings were only slight 
and momentary in comparison with the everlasting joy which 
awaited them ; like the pains of a woman in giving birth to a 
child, which are great indeed, but short, and soon forgotten by 
the mother in joy at the birth of the child. "Tell me," says St. 
Chrysostom, "if you were elected king but were obliged to spend 
the night preceding your entrance into your capital city, where 
you were to be crowned, with much discomfort in a stable, would 
you not joyfully endure it in the expectation of your kingdom? 
And why should not we in this valley of tears live willingly 
through adversities, in expectation of one day obtaining the king- 
dom of heaven? 

PETITION. Enlighten rne, Holy Spirit ! that I may re- 
alize that this present life and all its hardships are but slight 
and momentary, and strengthen me to patiently endure the 
adversities of life in the hope of future heavenly joys. 

CONSOLATION IX TEIALS AXD ADVERSITIES. 
You shall ic eep and la in e n t. {John xvi . 20.) 

THat Christian is most foolish who fancies, that the happiness 
of this world consists in honors, wealth, and pleasures, while 
Christ, the eternal Truth, teaches the contrary, promising eternal 
happiness to the poor and oppressed, and announcing eternal af- 
fliction and lamenting to those rich ones who have their comfort 
in this world. How much, then, are those to be pitied who as 
Christians believe, and yet live as if these truths were not for 
them, and who think only how they can spend their days in luxury, 
hoping at the same time to go to heaven where all the saints, 
even Christ the Son of God Himself, have entered only by crosses 
and sufferings. 

PRAYER IX TRIBULATIOX. best Jesus! who hast 
revealed, that we can enter heaven only by many tribulations 
{Acts xiv. 2 1 .) . hast called them blessed who in this world 
are sad. oppressed, and persecuted, but patiently suffer, and 
will therefore be consoled and rejoiced, and who hast also 
taught us . that without the will of Thy Heavenly Father, 
not the slightest evil is done, not one hair of our head can 
be bent {Luke xxi. 13.): T firmly believe, that I shall become 
the more happy the more I am persecuted and oppressed, if 
I only patiently suffer. I therefore submit entirely to Thy 



300 INSTRUCTION FOR THE FOURTH SUNDAY AFTER EASTER. 

divine will, for I know that even though all hell, with its 
adherents, should rise against me, it could do me not the 
slightest injury without Thy permission. 



INSTRUCTION FOR THE FOURTH SUNDAY 
AFTER EASTER. 

THe Introit of this day's Mass is a canticle of praise and 
thanks: Sing to the Lord a new canticle, Allel., be- 
cause the Lord hath done wonderful things, Alleluia: he 
hath revealed his justice in the sight of the Gentiles, 
Allel. Allel. Allel. His right hand and his holy arm hath 
saved us. (Ps. xcvii.) Glory, &c. 

PRAYER OF THE CHURCH. God, who makest the 
faithful to be of one mind : grant that Thy people may love 
what Thou commandest, and desire what Thou promisest: 
that, amidst the uncertainties of this world, we may place 
our affections where there are true joys. Thro 1 . 

EPISTLE. (James i. 17 — 21.) Nearly beloved: Every best 
gift, and every perfect gift, is from above, coming down from 
the Father of lights, with whom there is no change, nor 
shadow of alteration. For of his own will hath he begotten 
us by the word of truth, that we might be some beginning 
of his creatures. You know, my dearest brethren. And let 
every man be swift to hear, but slow to speak, and slow to 
anger. For the anger of man worketh not the justice of God. 
Wherefore casting away all uncleanness, and abundance of 
naughtiness, with meekness receive the ingrafted word, which 
is able to save your souls. 

INSTRUCTION. Of all the gifts that come from God, the 
most excellent is, that, by the word of truth, the gospel, with His 
means of grace, especially by the regeneration in baptism, He 
has made us His children, thus raising us to be the first of all 
creatures, that is, to a dignity far above them. How great is this 
honor, and how earnestly we should strive to keep it! What 
makes this end easier than willingly to hear the word of truth, 
the gospel, when preached to us in sermons ? The admonition of 
the apostle to be swift to hear, slow to speak, and slow to anger, 
contains true wisdom, for: In the multitude of words there 
shall not want sin, but he that refraineth his lips, is 
most wise (Prov. x. 19.); and God, therefore, gave us two ears 



INSTRUCTION FOE THE FOURTH SUNDAY AFTEE EASTEE. 301 

and but one tongue, that we might hear more than we speak, and 
not so easily become angry, which often comes from much speaking. 

ASPIRATION. Aid me. Lord, to preserve the dignity 
received in baptism, grant me a great love for Thy divine 
word, and strengthen me to subdue my tongue and to use 
it only for Thy glory. 




GOSPEL. (John xvi. 5 — l^L) At that time: Jesus said to 
his disciples: I go to him that sent me. and none of you 
asketh me : Whither goest thou ? But because I have spoken 
these things to you. sorrow hath filled your heart, But I tell 
you the truth: it is expedient to you that I go: for if I go 



302 INSTRUCTION FOR THE FOURTH SUNDAY AFTER EASTER. 



not, the Paraclete will not come to you : but if I go, I will 
send him to you. And when he is come, he will convince the 
world of sin, and of justice, and of judgment. Of sin: because 
they believed not in me. And of justice : because I go to the 
Father; and you shall see me no longer. And of judgment: 
because the prince of this world is already judged. I have 
yet many things to say to you: but you cannot bear them 
now. But when he, the Spirit of truth, is come, he will teach 
you all truth. For he shall not speak of himself; but what 
things soever he shall hear, he shall speak: and the things 
that are to come, he shall shew you. He shall glorify me : 
because he shall receive of mine, and shall shew it you. 

INSTRUCTION. As the disciples in their grief at Christ's 
going to His passion and death, after the accomplishment of which 
He returned to His Father, never once asked Him: "Whither goest 
Thou?'" so many Christians, because of their attachment to this 
world and its pleasures, never ask themselves: "Where am I 
going, whither leads my way ? By my sinful life I am perhaps 
going towards hell, or will my little fervor for the right, my luke- 
warm prayers take me to heaven? Ask yourself in all earnest- 
ness, my Christian, whither leads the way you are going? Is it 
not the right path? then turn back and follow Jesus who only by 
the cross and suffering entered heaven. 

Why could not the disciples receive the Holy Ghost until Christ had 
ascended into heaven? 

Because they were attached to their Master, Christ, as children 
to their mother, with too sensual a love, and because Christ was 
first to return in His humanity to God, before God, the Holy 
Ghost, could abide in man in the fulness of grace. If therefore 
the human love of the apostles obstructed the reception of the 
Holy Ghost, how can the Holy Ghost dwell in men of carnal sense, 
inflamed with impure love ? 

How will th e Holy Ghost convince th e world of sin, of justice, 
and of judgment? 

He will convince the world, that is, the Jews and gentiles, of 
sin, by showing them through the preaching, the sanctity and the 
miracles of the apostles as well as by gradual inward enlighten- 
ment, the grievous sins which they have committed by their in- 
fidelity and their vices; ofjustice, by unveiling their false jus- 
tice, showing them that only Christ whom they unjustly rejected, 
is just and the fountain ofjustice; of judgment, by causing 
them to see themselves condemned in their prince and head, the 



INSTRUCTION FOR THE FIFTH SUNDAY AFTER EASTER. 303 

devil, whom they in their malice served, and who is now driven 
by the apostles in the name of Jesus from idols and from the 
bodies of men, and whose kingdom is destroyed. 

Why did not Christ tell His apostles all He had to tell them? 

Because they could not yet comprehend its sublimity; because 
they were still too weak, and too much attached to Jewish cus- 
toms, and because they were also depressed; He therefore pro- 
mised them the Holy Ghost, who would fit them for it by His en- 
lightenment, and would teach all to them. 

How does the Holy Ghost teach all truth ? 
By guiding the Church, that is, its infallible administration, by 
His light, to the knowledge of the truth necessary for the salvation 
of souls, preserving it from error; and by leading those members 
of the Church who seek His light and place no obstacle in its way, 
ever further on in the necessary knowledge of truth. 

What is meant by : He shall not speak of himself, but what 
things soever he shall hear, he shall speak? 

By this is meant, that the Holy Ghost will tell us only that 
which He has heard from all eternity from the Father and Son ; 
His teaching will, therefore, perfectly agree with Christ's teach- 
ings, and not be contrary to them, for the Holy Ghost proceeds 
from the Father and Son and is equal God with them, and that 
which He teaches, is also their doctrine, which is expressed in the 
words: He shall receive of mine. 

ASPIRATION. Ah, my Lord and my God! direct my feet 
in the way of Thy commandments and preserve my heart 
pure from sin, that Thy Holy Spirit may find nothing de- 
serving reproach in me, that He may teach me all truth, and 
lead me to Thee, the eternal Truth, in heaven. Amen. 



INSTRUCTION FOR THE FIFTH SUNDAY 
AFTEE EASTEE. 



N thanks for the redemption the Church sings 
at the Introit: With the voice of joy 
make this to be heard. Alleluia. Publish 
to the utmost bounds of the earth: that 
the Lord hath redeemed his people. 
Alleluia, Alleluia. (Jsai xlviii. 20.) Shout 
with joy to God, all the earth: sing a 
* psalm to his name: give glory to his 
praise. (Ps. lxv.) Glory, &c. 




304 INSTRUCTION FOR THE FIFTH SUNDAY AFTER EASTER. 

PRAYER OF THE CHURCH. God, from whom all that 
is good proceeds: grant that Thy people, by Thy inspiration, 
may resolve on what is right, and by Thy direction, put it 
in practice. Thro 1 . 

EPISTLE. {James i. 22 — 27.) Dearly beloved: Be ye doers 
of the word, and not hearers only, deceiving your own selves. 
For if a man be a hearer of the word and not a doer; he 
shall be compared to a man beholding his own countenance 
in a glass. For he beheld himself and went his way, and pre- 
sently forgot what manner of man he was. But he that hath 
looked into the perfect law of liberty, and hath continued 
therein, not becoming a forgetful hearer, but a doer of the 
work : this man shall be blessed in his deed. And if any man 
think himself religious, not bridling his tongue, but deceiv- 
ing his own heart, this man's religion is vain. Religion clean 
and undefiled before God and the Father, is this: to visit the 
fatherless and the widows in their tribulation: and to keep 
one's self unspotted from the world. 

EXPLANATION. True piety, as St. James here says, con- 
sists in fulfilling the divine will heard and recognized ; in subduing 
the tongue, the most dangerous and injurious of all our members; 
in love and charity towards the poor and destitute, and in con- 
tempt of the world, against the false principles, foolish customs, 
and scandalous examples of which we should guard, that we may 
not become infected and polluted by them. Test thyself, whether 
thy life be of this kind. 

ASPIRATION. Jesus! Director of the soul! Give me 
the grace of true piety as St. James describes its practice. 

GOSPEL. (John xvi. 23 — 30.) At that time: Jesus said 
to his disciples: Amen, am en, m I say to you: if you ask the 
Father any thing in my name, he will give it you. Hitherto 
you have not asked any thing in my name. Ask and you 
shall receive; that your joy may be full. These things I have 
spoken to you in proverbs. The hour cometh when I will no 
more speak to you in proverbs, but will shew you plainly of 
the Father. In that day you shall ask in my name : and I 
say not to you, that I will ask the Father for you. For the 
Father himself loveth you, because you have loved me, and 
have believed that I came OLit from God. I came forth from . 



INSTRUCTION FOR THE FIFTH SUNDAY AFTER EASTER. 



305 




the Father, and am come into the world: again I leave the 
world, and go to the Father. His disciples say to him: Be- 
hold, now thou speakest plainly, and speakest no proverb. 
Now we know that thou knowest all things, and thou need- 
est not that any man should ask thee. By this we believe 
that thou earnest forth from G-ocl. 

Why does God wish us to make requests of Him ? 
That we may recognize and confess, that all good comes from 
Him ; that we may acknowledge our poverty and weakness which 
in all things need the help of God; that we may thus glorify Him 
and render ourselves less unworthy of the gifts which He has 
promised us. 



20 



30 6 INSTRUCTION FOR THE FIFTH SUNDAY AFTER EASTER. 



What is meant by asking in the name of Jesus? 

By this is meant praying with confidence in the merits of 
Jesus, "who," as St. Cyril says, "being God with the Father, gives 
ns the good, and as mediator carries our petitions to His Father." 
The Church therefore ends all her prayers with the words: 
"Through our Lord, Jesus Christ." It is also meant to pray for 
that which Christ Himself wishes to have given us, that is, what- 
soever belongs to our soul's salvation ; for to pray for temporal 
things merely in order to live happily in this world, is not pleas- 
ing to Christ and avails us nothing. "He who prays for what 
hinders salvation," says St. Augustine, "does not pray in the 
name of Jesus." Thus Jesus said to His disciples: Hitherto 
you have asked nothing in my name, "because," as St. Gre- 
gory says, "they did not ask for that which conduces to eternal 
salvation." 

Why is it that sometimes God does not hear our prayers? 

Because we often pray for things that are injurious, and like 
a good father, God denies them to us, in order to give us some- 
thing better; because He wishes to prove our patience and perse* 
verance in prayer; because we generally do not pray as we ought, 
for to be pleasing to God, prayer should be made when in a state 
of grace and with confidence in Christ's merits, for the prayer of 
a just man availeth much with God (James v. 16.) ; we must pray 
with humility and submission to the will of God, with attention, 
fervor, sincerity, and with perseverance. 

When should tve especially pray? 

At morning, noon, and night, before and after meals, and as 
often as the clock strikes ; for as God thinks every moment of us 
and overloads us with His grace, it is but right, that we should 
think often during the day of Him, with thanks for His blessings. 
We should also pray during the Church service, or if prevented 
from attending Church, at home; in time of severe temptation; 
at the reception" of the holy Sacraments; when commencing any 
important undertaking, and at the hour of death. 

How can ive in accordance with Christ's teachings (Luke xviii. 1.), 

pray at all time? 

By raising our hearts to God at different times during the 
day, tor which purpose the aspirations, as they are called, are 
very useful, these are acts of faith, hope, love, humility, &c, which 
are aroused in our hearts; by short ejaculations as: "0 Jesus! 
grant me to love Thee ! Thee only do I desire to love ! be 
merciful to me! Lord, hasten to help me!" and by making the 
good intention, when commencing our work, to do all for the love 
of God, and according to His most holy will. 



SHORT EXPLANATION OF THE OUR FATHER. 307 

What is the signification of the different ceremonies Catholics use 
at their prayers? 
The general signification is, that God must be served, honored, 
and adored, not only with the soul but with the body as well; 
when we pray aloud, we mean to praise God, not only with the 
mind but also with our lips ; when we pray with bowed and un- 
covered head, with folded, uplifted, or outstretched hands, with 
bent knees, bowed and prostrate body, we shew our reverence 
and subjection to the majesty of God, before whom we who are 
but dust and ashes, cannot enough humble ourselves. These dif- 
ferent ceremonies of prayer are frequently mentioned in both the 
Old and the New Testament, and Christ and His apostles used 
them, as for instance, the bending of the knees, falling on the face, &c. 

What is the best prayer? 
The "Our Father", which Christ Himself taught us, and com- 
mands us to repeat. It is, therefore, when said with devotion, the 
most powerful of prayers. {Matt. vi. Lake xi.) 

SHORT EXPLANATION OF THE "OUR FATHER". 

I Of what does the Our Fattier consist? 
T consists of an address, as an introduction to the prayer, 
and of seven petitions in which is contained all that we 
should ask for the honor of God, and our own salvation. The 
address is this: "Our Father who art in heaven." 

To what does the word "Father" encourage us? 
To the love of God who has made us, by His Son, His children, 
and heirs of His kingdom ; to thankfulness for the immeasurable 
grace, of our creation , preservation, redemption, and sanetifica- 
tion; to confidence in the infinite goodness and mercy with which 
God, the best Father, watches over us; and to the firm resolution 
of remaining always the good children of this good Father. 

What does the word "Our" signify? 
That in the communion of saints we should pray for and with 
all the children of God; that we should be humble and preserve 
brotherly love towards all men. 

Why, since God is everywhere present, is it said, " Who art in 

heaven?" 

To remind us that we are not yet in our fatherland, and that 
our true home is heaven; to urge us to long with all desire for 
heaven, where our Father is, and where He has prepared us our 
inheritance. 

For what do we ask in the first petition: "Hallowed be Thy name?" 

That we and all men may truly know, love, and serve God; 
thus we ask: that all unbelievers may be converted to God, and 



20* 



308 



SHORT EXPLANATION OF THE OUR FATHER. 



to the knowledge of truth; that all heresies and seducing arts 
may lose their power; that all vices may be uprooted, and all 
sinners brought to true penance, and the practice. of virtue; that 
we ourselves may say, think, do nothing which is unbecoming in 
a child of God ; and .that all Christians may become more and 
more pious and saintly. 

For what do ive pray in the second petition: "Thy kingdom come?" 

That the Church of God, the kingdom of Christ, may reach 
over the whole earth, and the kingdom of sin and the devil may be 
destroyed; that Christ may reign in our hearts and in the hearts 
of all ; and that God may deign to receive us, having well ended 
our course on earth, into the kingdom of heaven. 

For what do we ask in the third petition: "Thy will be done on 
earth as it is in hear en?" 

We ask for heavenly strength, that the will of God may be 
done by us as cheerfully and joyfully as it is by the angels and 
saints in heaven, and that we may humbly resign ourselves to it 
in all things, however hard it may be to do so. We connect with 
this petition the promise, that we will not only fulfil God's com- 
mandments, but that we will also accept and bear all that His 
holy providence may impose upon us or upon others. 

In these three petitions we seek, as taught by Christ, first the 
kingdom of God, that all the rest may be added unto us. (Zw^xii.31.) 

For what do we ask in the fourth petition: "Give us this day our 

daily bread?" 

For all that we need for the well being of our spiritual and 
physical life, which is all comprised in the word "bread": as the 
necessary daily food, the word of God, the grace to do good, the 
body of our Lord in the Blessed Sacrament; herein is included 
the prayer, that God would prevent lightning and hail, failure of 
crops, and other damages, but give, on the contrary, fruitful 
weather. 

Why does it say, "this day" and "daily?" 
The words "this day" signify, that we should put away all 
unnecessary cares, placing our confidence in God who will each 
day give us the day's necessary food; by the word "daily" we 
are taught to avoid all waste of food, and to eat only as much as 
is necessary; for he who wastes his food, eats not merely his 
daily bread, but the bread of many days. 

What do we ask for in the fifth petition: "Forgive us our trespasses?" 

We ask forgiveness, as poor sinners, for the debts which we 
daily make to God by our sins, promising in return not that our 
debtors, that is, those who have injured us, shall some day be 
forgiven, but that they are already forgiven ; those who make this 
petition and yet live in enmity towards their neighbor, lie in the 
face of God, and will not receive forgiveness. {Mark xi. 25, 26.) 



INSTRUCTION CONCERNING THE PROCESSIONS &c. 309 

What is asked for in the sixth petition: "Lead us not into 
temptation ?" 

In this it is asked, that God will avert from us all temptations, 
either entirely or not abandon us in them, as we too often de- 
serve, but strengthen us that we may not consent to temptations 
from the world, the flesh, and the devil ; we cannot, indeed, be 
entirely free from them in this world, they are even necessary 
and useful for our salvation : for without temptation there is no 
combat, without combat no victory, and without victory no crown. 

What do we ask for in the seventh petition: "Deliver us from evil?" 

That God will deliver us from the only real evil, sin, and from 
the occasions of it, also from an unprovided death and from hell, 
and also that He may keep off temporal evils, such as war, fa- 
mine, pestilence, &c. * 

INSTRUCTION CONCERNING THE PROCESSIONS ON 
ROGATION DAYS. 

PWhat are processions? 
Rocessions are the solemn, public marching together of a 
number of persons, which in the Catholic Church are in- 
stituted according to the very earliest directions of the fathers, 
partly to encourage the piety of the faithful, partly in remem- 
brance of graces received, in thanksgiving for them, or to obtain 
the divine assistance, and refer to the great mysteries of salvation. 
Those who take part in them with true piety, will reap salutary 
harvests of Christian virtue from them. 

Are processions something new? 
No, they were the custom in the very earliest centuries of the 
Church, as testified by the acts of the martyrs, of Cyprian, Lucius, 
Boniface, and the fathers of the Church, Basil, Chrysostom, Am- 
brose, Gregory, and others. They are also founded on Scripture. 
Thus King David caused the ark of the covenant to be carried in 
solemn procession to Jerusalem (ii. Kings vi.), and the same thing 
did Solomon, his son, when he placed the ark in the new temple, 
(iii. Kings viii.) 

The ancients used to call the going out or going forth from Church 
procedere, "going away" hence the word procession, going out, 
marching about. 

What do processions signify? 
To the faithful they are a powerful incentive to fervor 
in prayer; when hundreds, even thousands of faithful praise 
God aloud, or cry to Him for help and mercy, must not even the 
coldest heart be roused to vivid, fervent devotion, since Christ 
has promised to be present even where two or three are as- 
sembled together in His name? Processions are a figure of the 



310 INSTRUCTION CONCERNING THE PROCESSIONS 

pilgrim life of the Christian upon earth; we are strangers 
here below, and wanderers, our journey stretches from this valley 
of tears to the heavenly Sion; and the procession therefore at 
the end goes into the house of God; our journey leads over the 
thorny ways of life, and the procession therefore marches in the 
open air, where the pilgrim is exposed to all kinds of weather ; 
processions are an open acknowledgment that to the Almighty 
God alone praise, thanks, and adoration are due, while they are 
a public profession of our faith in Christ, the Crucified; they are 
a solemn thanksgiving for being permitted to profess Christ, 
our Lord, before the whole world, as also for all the graces ob- 
tained through Him; they are a public testimonial of our 
faith in the one, holy, Catholic Church, whose members are 
united by the same bond of faith, and who form under their head, 
Christ, one family in God. Therefore the marching from one 
Church to the other, the bending of the banners in mutual salu- 
tation when parts of the processions meet each other. Finally, they 
are a sign of the triumph of Christian faith over the dark- 
ness of heathenism. If processions are solemnized with such in- 
tentions, with order and dignity, with fervent devotion in the 
light of faith, they are indeed, under the direction of a worthy 
priest, pleasing spectacles for angels and men, soon silencing the 
sneers and derision of faithless men. 

Why are banners and the cross carried in processions? 

The cross signifies, that we are assembled, as Christians, in 
the name of Jesus, who was crucified, in whose name we begin 
and end our prayers, through whose merits we expect all things 
from the Heavenly Father, and whom we must follow all through 
our journey to heaven; the red and white banners indicate, that 
we must walk in all innocence under the banner of Christ, and 
fight unto death against sin, against the world and the devil, and 
be as ready as once were the martyrs to give our life for our 
faith ; the blue banners show, that we must walk the road of self- 
denial and mortification, with really humble and penitent feelings 
for our sins. The banners are also emblematic of Christ's victory 
over death and hell, and of the triumph of His religion over the 
pagans and Jews. 

Why do we go around the fields in processions ? 
To beg the merciful God to bless the fields with His fatherly 
hand, give and preserve the fruits of the earth, and as He fills 
the animals with blessings, and gives them food at the proper 
time, so may He give to us also our necessary food. 

What is the origin of the processions on St. Mark's day and in Holy 

Cross Week? 

The procession on St. Mark's day was instituted even before 
the time of Pope Gregory the Great (607) who, however, brought 



ON ROGATION DAYS. 



311 



them into fervent practice, "in order," as he says, "to obtain in 
a measure forgiveness of our sins." The same pontiff introduced 
another procession called the "sevenfold procession," because the 
faithful in Rome took part in it in seven divisions, from seven 
different Churches, meeting in the Church of the Blessed Virgin. 
It was also named the "Pest procession," because it was ordered 
by St. Gregory to obtain the cessation of a fearful pestilence 
which was at that time raging in Rome, and throughout all Italy, 
which so poisoned the atmosphere , that one opening his mouth 
to gape or sneeze would suddenly fall dead (hence the custom of 
saying "God bless you", to one sneezing, and the sign of the 
cross on the mouth of one who gapes). In this procession the 
picture of the Blessed Virgin which according to tradition was 
painted by St. Luke, was carried by order of the Pope, that this 
powerful mother might be asked for her intercession, after which 
the pestilence did really cease. It is said, that the processions in 
Rogation Week owe their establishment to St. Mamertus, Bishop 
of Vienne in France; in the neighborhood of which city there 
were, in the year 469, terrible earth-quakes which caused great 
destruction, the fruits perished, and various plagues afflicted the 
people; the saintly bishop assembled the faithful, recommended 
them to the aid of the merciful God, and led them in procession 
around the fields. Such processions spread over France, and 
gradually throughout the Christian Church; they are held in 
order to obtain from God the averting of universal evils, such as 
war, famine, and pestilence, and are, at the same time, a prepa- 
ration for the Ascension of Christ, who is our most powerful me- 
diator with His Father, and whom we should especially invoke 
during these days. 

With what intentions should we take part in the processions? 

With the intention of glorifying God, of thanking Him for all 
His graces, and to obtain aid and comfort from Him in all our 
corporal and spiritual needs; with the view of professing our 
faith openly before the whole world, and with the sincere reso- 
lution of always following Christ, the Crucified, in the path of 
penance and mortification. He who entertains other intentions 
and takes part, perhaps, for temporal advantages, or for sinful 
pleasures, or to avoid labor, &c, sins against God and the Church, 
which weeps over such abuses and condemns them. 



INSTRUCTION FOR THE FESTIVAL OF THE 
ASCENSION OF OUR LORD. 



T the Intro it the Church sings the words which are spoken 
. after the ascension by the angels to the apostles and dis- 




312 



INSTRUCTION FOE THE FESTIVAL 



ciples: Ye men of Galilee, why look you with surprise 
up to heaven? Alleluia. As you have seen him ascending 
to heaven, so shall he again return. Allel. Allel. Allel. 
(Acts i. 11.) Clap your hands, all ye nations: shout unto 
God with the voice of joy. (P*. 46.) Glory, &c. 

PEAYER OF THE CHURCH. Grant, we beseech Thee, 
Almighty Gocl, that' we, who believe that Thy only Son, our 
Redeemer, ascended this day into heaven, may also have our 
hearts always fixed on heavenly things. Thro 1 the same. 

LESSON. (Acts i. 1 — 11.) The former treatise, I made, 
Theophilus, of all things which Jesus began to do and to 
teach, until the day on which, giving commandments by the 
Holy Ghost to the apostles whom he had chosen, he was 
taken up. To whom also he shewed himself alive after his 
passion, by many proofs, by forty days appearing to them, 
and speaking of the kingdom of God. And eating together 
with them, he commanded them, that they should not depart 
from Jerusalem, but should wait for the promise of the Fa- 
ther , which you have heard (saith he) by my mouth : for 
John indeed baptized with water, but you shall be baptized 
with the Holy Ghost not many days hence. They therefore 
who were come together, asked him saying: Lord, wilt thou 
at this time restore again the kingdom of Israel? But he 
said to them : It is not for you to know the times or mo- 
ments, which the Father hath put in his own power; but you 
shall receive the power of the Holy Ghost coining upon you, 
and you shall be witnesses to me in Jerusalem, and in all 
Judea, and Samaria, and even to the uttermost part of the 
earth. And when he had said these things, while they looked 
on, he was raised up ; and a cloud received him out of their 
sight. And while they were beholding him going up to 
heaven, behold, two men stood by them in white garments. 
Who also said: Ye men of Galilee, why stand you looking up 
to heaven? This Jesus who is taken up from you into heaven, 
shall so come as you have seen him going into heaven. 

EXPLANATION. St. Luke who in his gospel, addressed to 
Theophilus, a Christian of note in Antioch, gave an account of 
the life, sufferings, and death of Jesus up to the time of His as- 
cension into heaven, continues his account in the acts of the 
apostles, in which he describes in simple words that which Jesus 
did during the forty days following His resurrection, and the 



OF THE ASCENSION OF OUR LORD. 



313 



manner in which in sight of His disciples He ascended into heaven. 
Rejoice with Christ to-day, that He has come into possession of 
His dearly bought kingdom in heaven, and pray: I rejoice^ 
King of heaven and earth, in the glory Thou hast this day attain- 
ed in heaven. Sing to God, ye kingdoms of the earth; 
sing ye to the Lord; sing ye to God, who mounteth ab- 
ove the heaven of heavens, to the East. Give glory to 
God for Israel, his magnificence and his power is in 
the clouds. God is wonderful in his saints; the God of 
Israel is he, who will give power and strength to his 
people. Blessed be God. (Ps. lxvii. 33—36.) 




GOSPEL. (Mark xvi. 14— 20.) At that time: Jesus ap- 
peared to the eleven as they were at table, and he upbraided 



314 INSTRUCTION FOR THE FESTIVAL 

them with their incredulity and hardness of heart, because 

they did not believe them who had seen him after he was 

risen again. (And he said to them : Go ye into the whole 

world, and preach the gospel to every creature. He that be- 

lieveth and is baptized, shall be saved: but he that believeth 

not, shall be condemned. And these signs shall follow them 

that believe : In my name they shall cast out devils : they 

shall speak with new tongues: they shall take up serpents: 

and if they shall drink any deadly thing, it shall not hurt 

them : they shall lay their hands upon the sick and they shall 

recover.) And the Lord Jesus, after he had spoken to them, 

was taken up into heaven, and sittefh on the right hand of 

God. But they going preached every where : the Lord working 

withal, and confirming the word with signs that followed. 

The part of this gospel which is enclosed in brackets , is the 
gospel for the feast of St. Francis Xavier. 

Why does Christ say to His apostles: Go ye into the whole world 
and preach the gospel to all creatures? 

To show that no one is to usurp the office of preaching, but 
must look for his mission from the lawful pastor of the Church. 
And when Christ sends His apostles into the whole world, and to 
all nations without exception, He shows His willingness to save 
all men, and if this willingness is, in the case of many, not ac- 
complished, the lack is not to be attributed to our Lord God, but 
to man, who either does not accept the doctrine of the gospel, or 
accepting, does not live in accordance with it, or renders himself 
by his obduracy in vice, unworthy that the gospel should be 
preached to him. 

Are faith and baptism sufficient for salvation? 

No, faith that is not active in love, not fruitful in good works, 
and therefore not meritorious ( Gal v. 6.), is not sufficient for sal- 
vation. "Such faith," says St. Anselm, "is not the faith of a 
Christian, but the faith of the devil." Only he will be saved who 
truly believes in Christ and His doctrine, and lives in accordance 
with it. 

Is ours not the true faith, because all the faithful do not receive 
the signs which Christ promised? 
St. Gregory very beautifully replies to this question: "Be- 
cause the Redeemer said, that true faith would be accompanied 
by miracles, you must not think that you have not the faith, be- 
cause these signs do not follow ; these miracles had to be wrought 
in the beginning of the Church, because faith in her had to be 



OF THE ASCENSION OF OUR LORD. 



315 



increased by these visible signs of divine power." And even now 
when such signs are necessary for the propagation of the faith, 
and victory over unbelief, God gives His faithful power to work 
them. 

Are there such signs seen even now in the Catholic Church? 

Yes, in both spiritual and material ways; for there have at all 
times been saints in the Church, who, as seen from their lives, 
have wrought miracles, on account of their faith, which even the 
unbelievers cannot deny ; for instance St. Francis Xavier, who in 
the sight of the heathens, raised several dead persons to life. In 
the spiritual manner all pious Catholics still work such miracles ; 
for, as St. Chrysostom says, "they expel devils when they drive 
out sin, which is worse than the devil, from themselves; they 
speak with new tongues when they converse no longer of vain 
and sinful, but of spiritual and heavenly matters." "They take 
up serpents," says St. Gregory, "when they understand how, by 
zealous exhortations, to lift others from the shame of vice, with- 
out being themselves poisoned by them ; they drink deadly things 
without being hurt by them, when they hear tempting talk with- 
out being corrupted or led to evil by it ; they lay their hands 
upon the sick and heal them, when they teach' the ignorant, 
strengthen by their good example those who are wavering in 
virtue, keep the sinner from evil, and similar things." Strive to 
do this upon all occasions, my Christian, for God willingly gives 
you His grace for it, and you will thus be of more use to yourself 
and others, and honor God more than by working the greatest 
miracles. 

Where and how did Christ ascend into heaven? 

There where His sufferings began, from Mount Olivet, by 
. which we learn, that crosses and afflictions, which are endured 
with patience and resignation, will raise us to heaven. Christ 
ascended into heaven by His own power, because He is God, and 
is now in His glorified, spiritualized humanity, sitting at the right 
hand of His Father, where He is our continual mediator with Him. 

In whose presence did Christ ascend into heaven? 
In the presence of His apostles, and many of His disciples, 
whom He had previously blessed {Luke xxiv. 51.), and who, as St. 
Leo says, derived consoling joy from His ascension. Eejoice, also, 
Christian soul ? for Christ has to-day opened heaven for you, 
and you may enter it, if you desire, in lively faith in Christ, if 
you perform works pleasing to God. Therefore St. Augustine very 
beautifully says: "Let us ascend in spirit with Christ, that when 
His day comes, we may follow with our body. Yet you must 
know, beloved brethren, that not pride, nor avarice, nor impurity, 
nor any other vice ascends with Christ; for with the teacher of 
humility pride ascends not, nor with the author of goodness ma- 



316 



INSTRUCTION OX MIRACLES 



lice, nor with the Son of the Virgin impurity." Let us then 
ascend with Him by trampling upon our vices and evil inclina- 
tions, thus building a ladder by which we can ascend; for we 
make a ladder to heaven of our sins when we tread them down 
in combatting them. 

Slf ASPIRATION. King of glory! powerful Lord! who 
hast this day ascended victorious, above all heaven, leave 
us not as poor orphans , but send us from the Father the 
Spirit of truth whom Thou hast promised. Alleluia. 

Why is the paschal candle extinguished after the gospel on this dag? 

To signify that Christ, of whom the candle is a figure, has 
gone from His disciples. 

INSTRUCTION ON MIRACLES. 

And these signs shall follow them that believe. 

{Mark xvi. 17.) 

A What is a miracle? 
miracle, as defined by St. Thomas of Aquinas, is anything 
beyond the ordinary, fixed state of things that is done 
through God. Thus when the sun stands still in his course, when 
thousands are fed with five loaves and two small fishes, when by 
a word or simple touch the dead are raised to life, the blind see. 
and the deaf hear, these are things contrary to nature, and are 
miracles which can only be performed by God or those persons 
to whom God has given the grace. 

That God can work miracles, cannot be denied. God has made 
the laws of nature, and at any time it pleases Him. He can sud- 
denly suspend them, and that God has at times done so. Ave have 
more solid and undeniable proofs than we have for the most re- 
nowned and best authenticated facts of history; for far more 
witnesses testify to miracles, the whole world has believed them, 
and been converted by them ; these miracles have been sworn to 
by far more credible witnesses; more than eleven millions of 
martyrs have died to confirm and maintain their truth : no one 
gives up his life for lies and deceptions; the Jews and pagans 
have admitted them, but have ascribed them not to God. but to 
witchcraft and the power of demons; and precisely by this did 
they prove and acknowledge the truth of miracles, because in 
order to deny them, they were driven to false and absurd ex- 
planations of them. 

Can men work miracles? 
Xo man of and through himself can work a miracle, God only 
works miracles through man to whom He gives the power. That 
men have wrought miracles in the name of Jesus, as, for example. 



INSTRUCTION FOR THE SIXTH SUNDAY AFTER EASTER. 317 

the apostles and the saints, the history of the Christian Church 
in all ages bears testimony. 

Can miracles be worked by the relics of saints, pictures, §c? 

The Church, in the Council of Trent, solemnly declares, that 
we are never to believe that there is in any picture or relic any 
hidden power by which a miracle can be worked, and that we are 
not to honor or ask any such thing of them. Therefore no miracle 
can ever be worked by them, but God can perform miracles 
through them, and He has, as the holy Scriptures and the history 
of the Church of Christ both prove. But when through certain 
pictures (usually called miraculous or grace working pictures) 
miracles do take place, that no deception may occur, the Church 
commands, that such a picture shall be exposed for the veneration 
of the faithful, until the truth of the miracles performed, is by a 
rigorous examination established beyond a doubt; she then causes 
such pictures to be respectfully preserved as monuments of the 
goodness and omnipotence of God. 

Why are there not as many miracles in our times as there icere in 
the first days of the Church? 
Because the Church is no longer in need of such extraordinary 
testimony to the truth of her teachings. Thus St. Augustine 
writes: "He who in the face of the conversion of the world to 
Christianity demands miracles, and strives to doubt those which 
have been wrought in favor of this most wonderful chauge, is 
himself an astonishing miracle of irrationality and stupidity f and 
St. Chrysostom says: "The question is sometimes asked: How 
happens it there are no miracles now-a-days? The answer is, 
because the knowledge of Christ is propagated all over the earth, 
and the Church is like a tree which, having once taken deep root 
and grown to a certain height, no longer needs to be carefully 
watered and supported. : ' 



INSTRUCTION FOR THE SIXTH SUNDAY 
AFTER EASTER. 

THis Sunday and the whole week should serve as a prepara- 
tion for the festival of Pentecost, that we may enable our- 
selves, by good works and pious devotional exercises, to partici- 
pate in the graces of the Holy Ghost. At the Introit the Church 
sings: Hear, Lord, my voice, with which I have cried 
out to thee. Alleluia. My heart hath said to thee: I have 
sought thy face: I will seek thy face, Lord: turn not 
thy face from me. Alleluia. Alleluia. The Lord is my light 
and my salvation: whom shall I fear? {Ps. xxvi. 7—9.) 
Glory, &c. 



318 INSTRUCTION FOR THE SIXTH SUNDAY AFTER EASTER. 

PRAYER OF THE CHURCH. almighty and eternal 
God, inspire Thy servants with true devotion, and grant that 
we may serve Thy divine Majesty with sincere hearts. Thro'. 

EPISTLE, (i. Peter iv. 7 — 11.) Most dearly beloved: Be 
prudent, and watch in prayers. But before all things have a 
constant mutual charity among yourselves: for charity co- 
vereth a multitude of sins. Using hospitality one towards 
another without murmuring. As every man hath received 
grace, ministering the same one to another: as good stewards 
of the manifold grace of God. If any man speak, let him 
speak as the words of God. If any man minister, let him do 
it as of the power which God administereth : that in all 
things God may be honoured through Jesus Christ : to whom 
is glory and empire for ever and ever. Amen. 

EXPLANATION. The practice of the virtues which St. Peter 
here prescribes for the faithful, are a splendid preparation for the 
reception of the Holy Ghost, for nothing renders us more worthy 
of His visit than true love for our neighbor, which willingly as- 
sists and gives; the good use of God's gifts, and the true fulfil- 
ment of the duties of our state of life. Strive, therefore, to practise 
these virtues and thus make yourself less unworthy of the gifts 
of the Holy Ghost. Say on this' day, and daily during the week this 

PRAYER OF THE CHURCH. Come, Holy Spirit, and fill 
the hearts of Thy faithful, and kindle in them the fire of Thy 
divine love, who hast assembled the nations of all tongues in 
unity of faith. 

GOSPEL. (John xv. 26 — 27., xvi. 1 — 4.) At that time: 
Jesus said to his disciples : When the Paraclete cometh whom 
I will send you from the Father, the Spirit of truth, who pro- 
ceedeth from the Father, he shall give testimony of me : and 
you shall give testimony, because you are with me from the 
beginning. These things have I spoken to you, that you may 
not be scandalized. They will put you out of the synagogues : 
yea the hour cometh, that whosoever killeth you, will think 
that he doth a service to God. And these things will they do 
to you, because they have not known the Father, nor me. 
But these things I have told you: that when the hour shall 
come, you may remember that I told you of them. 



INSTRUCTION FOR THE SIXTH SUNDAY AFTER EASTER. 319 




Why is the Holy Ghost called the Paraclete? 
Because He consoles those who suffer persecution for justice's 
sake, that is, who are persecuted because of their truly Christian 
life, and their defence of truth and justice, whether by word or 
pen, or by their life, as did the apostles and other saints, who 
were filled with the greatest and sweetest delight while suffering 
for Jesus' sake. 

How did the Holy Ghost give testimony of Christ? 
Through the apostles and disciples whom He made so eloquent 
and so courageous, that they intrepidly professed and preached 
that Christ is the Son of Cod, and the true Messiah. This doctrine 
He confirmed by wonderful miracles, and, as it were, sealed it by 
their blood which by His grace they shed for it. — The Holy Chost 
gives even now testimony of Christ through the instructing Church, 



320 



MORAL LESSON CONCERNING SCANDAL. 



that is, the preachers, through whom He speaks, and who must, 
therefore, be listened to reverently. We also must give testimony 
of Christ and' profess by our lives, by patience in crosses and af- 
flictions that He is our teacher, our Lord, and our God; for if we 
do not thus acknowledge Him in this world, He will not acknow- 
ledge us one day before His Father in heaven. {Matt. x. 33.) 

Did the Jews sin in persecuting and killing the apostles? 

Undoubtedly; for although they wrongly believed they were 
thus doing God a service, their ignorance and error was very 
sinful and deserving of punishment; for they could easily have 
known and been instructed in the truth. 

In such punishable ignorance are also those Christians who, 
as they neglect all Christian instruction, hardly know what is 
necessary for salvation, and make nothing of many things which 
are grievous sins ; as also those who are in doubt, whether they 
justly or unjustly possess such and such things, and yet for fear 
of being bound to restore them, neglect to settle the doubt. 

What are the points which every Christian must know and believe 
in order to be saved? 
They are the six which follow: that there is but one God, 
who has created and governs all things; that God is a just judge, 
who rewards the good and punishes the evil ; that there are in 
the Deity three persons, the Father, the Son, and the Holy Ghost; 
that the Son of God became man for love of us, taught us, and by 
His death on the cross redeemed us; that the Holy Ghost sancti- 
fies us by His grace, without which we could not live well or be 
saved; that man's soul is immortal. 

PETITION. Send us, Lord Jesus! the Paraclete, the 
Holy Ghost, who proceeds at the same time from the Father 
and from Thee, that He may console and strengthen us in 
all our afflictions. Graciously protect us, that we may give 
no scandal to any one, nor allow ourselves or others to be 
enticed into sin. Urge us by Thy Holy Spirit to learn all the 
truths of faith, to live in accordance with them, and arrive 
at Thee. Amen. 

MORAL LESSON CONCERNING SCANDAL. 

These things have I said to you, that you may not be 
scandalize d. (John xvi. 1 .) 

I How is scandal given ? 
F something is done or left undone, even when it is known, 
that others will thus take occasion to sin. This is done in 
many different w r ays; if, for instance, you dress improperly, speak 
improper words, or sing bad songs, by which you can see, that 



INSTRUCTION CONCERNING PREPARATION FOR PENTECOST. 321 

your neighbor will be tempted to think, desire, or act wrongly, 
or what is worse, if you act badly in the presence of others, or 
bring bad books, books against good morals, or against the holy 
faith among people; if you incite others to anger, to cursing, to 
vengeance, or if you prevent them from attending Church, the 
sermon, or doctrinal instruction, &c. In all these things you be- 
come guilty of the sin of scandal, and are, besides, guilty of all 
the sins which come from the scandal given. 

If at the judgment we are unable to answer for our own sins, 
how then can we, answ r er for the innumerable sins caused by the 
scandal we have given? Therefore Christ pronounces a terrible 
"woe" to those who give scandal. Woe to the man, He says, 
by whom scandal cometh! It were better for him, that 
a millstone were hanged about his neck, and that he 
were drowned in the depths of the sea. {Matt, xviii. 6.) 

How do parents give scandal? 
By giving their children bad example; by excessive anger, by 
cursing and swearing; by avarice, injustice and cheating; by 
discord and quarrels; by gluttony in eating and drinking; by ex- 
travagance and luxury in dress; by sneering at religion, good 
morals, &c. ; by not keeping their children from evil company and 
associations, even bringing them into them ; by not punishing and 
breaking up their children's vices. How much parents sin in such 
scandals, cannot be expressed; at the Day of Judgment their 
children will be their accusers! 

How do householders give scandal to their servants and those 

under them ? 

As parents do to their children; by keeping them away, or 
not urging them by their own example or command to attend 
Church on Sundays and holidays; by giving them meat on fast- 
days ; by commanding them to do sinful things, such as stealing, 
injuring others, &c. 



INSTRUCTION CONCERNING PREPARATION FOR 
PENTECOST. 

should withdraw, after the example of the Blessed 
t T Virgin and apostles, to some solitary place, or, at least, 
avoid, as much as possible, intercourse with others, speak but 
little, and attend with earnestness and perseverance to prayer; 
for in solitude God speaks to man. 

2. We should cleanse our conscience by a contrite confession, 
become reconciled to our neighbor, if we have lived in enmity; 
for the Holy Ghost, as a spirit of peace and purity, lives only in 
pure and peaceful souls. {Ps. lxxv..3.) 

3. We should give alms according to our means, for it is said 
in the Acts of the Apostles {Acts x.) of the gentile centurion Cor- 



21 



322 • INSTRUCTION FOR THE GREAT FESTIVAL OF PENTECOST. 



nelius, that he made himself by prayer and almsdeeds worthy of 
the gifts of the Holy Ghost. 

4. We should strongly desire to receive the Holy Ghost, and 
give expression to this desire by frequent aspirations to God, 
making use of the prayer: "Come, Holy Ghost, &c." 



INSTRUCTION FOR THE GREAT FESTIVAL 
OF PENTECOST. 

I What festival is this ? 
T is the day on which the Holy Ghost descended visibly, in the 
form of fiery tongues, upon the apostles and disciples, who 
with Mary, the Mother of Jesus, were assembled together in 
prayer in a house at Jerusalem. {Acts ii.) 

Why is this day called Pentecost? 
The word "Pentecost" is taken from the Greek, and signifies 
fifty, and, as St. Jerome explains it, this day was the last of the 
fifty days, commencing with Easter, which the early Christians 
celebrated as days of rejoicing in the resurrection of the Lord. 

Why is this day observed so solemnly? 
Because on this day, the Holy Ghost having descended upon 
the apostles, the law of grace, of purification from sin, and the 
sanctification of mankind, was for the first time announced to the 
world; because on this day the apostles, being filled with the 
Holy Ghost, commenced the work of purifying and sanctifying 
mankind, by the baptism of three thousand persons who were 
converted by the sermon of St. Peter; and because on this day 
the Church of Jesus stepped visibly as a community into this 
world, and publicly professed her faith in her crucified Saviour. 

Why did the Holy Ghost come upon the Jews' Pentecost? 
Because on their Pentecost the Jews celebrated the anniver- 
sary of the giving of the law on Mount Sinai, and God would 
show by sending the Holy Ghost on this day, that the Old Law 
had ceased and the New Law commenced. God also chose this 
time, that the Jews who on this day gathered from all countries 
at Jerusalem to celebrate the Pentecost, might be witnesses of the 
miracle, and hear the New Law announced by the apostles. 

Why on the vigil of Pentecost is the baptismal font blessed, as on 

Holy Saturday? 

Because the Holy Ghost is the Author of all sanctity and the 
Fountain of baptismal grace, and because in the Acts (i. 5.) the 
descent of the Holy Ghost is itself called a baptism. 

In the Introit of Mass the Church sings in joy at the descent 
of the Holy Ghost: The Spirit of the Lord hath filled the 



INSTRUCTION FOR THE GREAT FESTIVAL OF PENTECOST. 323 

whole earth, AlleL: and the whole universe hath heard 
his voice, AlleL Allel. ( Wisd. i. 7.) Let God arise, and his 
enemies be dispersed: let them who hate him, fly be- 
fore his face. (Ps. 67.) Glory, &c. 

PRAYER OF THE CHURCH. God, who, by the light 
of the Holy Ghost, didst this day instruct the hearts of the 
faithful: grant, by the direction of the same Holy Spirit, that 
we may relish what is right, and always enjoy His conso- 
lation. Thro' — in the unity of the same, &C. 

LESSON. (Acts il l — 11.) When the days of Pentecost 
were accomplished, they were all together in one place: and 
suddenly there came a sound from heaven, as of a mighty 
wind coming, and it filled the whole house where they were 
sitting. And there appeared to them parted tongues as it 
were of fire, and it sat upon every one of them : and they 
were all filled with the Holy Ghost, and they began to speak 
with divers tongues according as the Holy Ghost gave them 
to speak. Now there were dwelling at Jerusalem Jews, de- 
vout men out of every nation under heaven. And when this 
was noised abroad, the multitude came together, and were 
confounded in mind, because that every man heard them 
speak in his own tongue. And they were all amazed and 
wondered, saying: Behold, are not all these, that speak, Ga- 
lileans, and how have we heard, every man our own tongue 
wherein we were born? Parthians, and Medes, and Elamites, 
and inhabitants of Mesopotamia, Judea, and Cappadocia, 
Pontus and Asia, Phrygia, and Pamphylia, Egypt and the 
parts of Lybia about Cytene, and strangers of Rome, Jews 
also and Proselytes, Cretes and Arabians: we have heard thenT 
speak in our own tongues the wonderful works of God. 

Why did the Holy Ghost come upon the apostles in the form of 

fiery tongues ? 

To show that the Holy Ghost governs the tongues of the 
apostles and preachers when announcing the word of God; to in- 
flame their hearts and the hearts of the faithful with the love of 
God and of their neighbor. 

Why did the Holy Ghost appear amid the rushing as of a 
mighty wind? 

To direct the attention of the people to the coming descent of 
the Holy Ghost, and to call them together to hear the sermon of 
the Apostle Peter. 



21* 



324 INSTRUCTION FOR THE GREAT FESTIVAL OF PENTECOST. 

What special effects did the Holy Ghost produce in the apostles? 
He freed them from all doubt and fear ; gave them His light 
for the perfect knowledge of truth ; inflamed their hearts with 
the most ardent love, and incited in them the fiery zeal for the 
propagation of the kingdom of God, strengthened them to bear 
all sufferings and persecutions (Acts v. 41.), and gave them the 
gift of speaking in various languages, and of discerning spirits. 




GOSPEL. (John xiv.. 23 — 31.) At that time: Jesus said 
to his disciples: If any one love me, he will keep my word, 
and my Father will love him, and we will come to him, and 
will make our abode with him : he that loveth me not, keep- 
eth not my words. And the word which you have heard, is 



INSTRUCTION FOE THE GREAT FESTIVAL OF PENTECOST. 325 

not mine: but the Father's who sent me. These things have 
I spoken to you, abiding with you. But the Paraclete, the 
Holy Ghost, whom the Father will send in my name, he will 
teach you all things, and bring all things to your mind, 
whatsoever I shall have said to you. Peace I leave with you, 
my peace I give to you: not as the world giveth, do I give 
unto you. Let not your heart be troubled, nor Jet it be afraid. 
You have heard that I have said to you : I go away and I 
come again to you. If you loved me, you would indeed be 
glad, because I go to the Father : for the Father is greater 
than I. And now I have told you before it come to pass : that 
when it shall come to pass, you may believe. I will not now 
speak many things with you. For the prince of this world 
cometh, and in me he hath not any thing. But that the world 
may know that I love the Father : and as the Father hath 
given me commandment, so do I. 

Why is the Holy Ghost expressly called '''Holy", since this attribute 
is clue to each of the divine persons? 

Because He is the Author of inward sanctity and of all super- 
natural gifts and graces, and therefore to Him is specially ascribed 
the work of man's sanctification. 

What does the Holy Ghost effect in men? 
He so sanctifies them that they learn the truths of faith and 
salvation, and the beauty of virtue; He moves them to the desire 
of the good, and strengthens them in its performance, and finally, 
He gives them His fruits and gifts. 

What are the yifts of the Holy Ghost? 
According to the Prophet Isaias they are seven: 1. The gift 
of wisdom, which enables us to know God rightly, to esteem 
heavenly beyond temporal advantages, and to have taste and joy 
only for divine things. 2. The gift of understanding, by 
which we know and understand that which is proposed to us to 
believe ; children and adults should pray fervently for this gift, 
especially before sermons, and instructions in the catechism. 3. 
The gift of counsel, which gives us the knowledge necessary 
to direct ourselves and others in uncertain matters, a gift espe- 
cially necessary for superiors, for those about choosing their state 
of life, and for married people who live unhappily, and do not 
know how to help themselves. 4. The gift of fortitude, which 
strengthens us to endure and courageously overcome all adversi- 
ties and persecutions for virtue's sake. 5. The gift of know- 



326 



INSTRUCTION FOR THE MONDAY AFTER PENTECOST. 



ledge, by which we know ourselves, our duties, and how to ful- 
fil them in a manner pleasing to God. 6. The gift of piety, 
which induces us to have God in view in all our actions, and our 
hearts inclined by love to His service. 7. The gift of the fear 
of the Lord, by which we not only fear the just punishment, 
but even His displeasure at every sin, more than all other things 
in the world. 

What are the fruits of the Holy Ghost? 
As St. Paul {Gal v. 22-23.) enumerates them, they are twelve: 
1. Charity. 2. Joy. 3. Peace. 4. Patience. 5. Benignity. 6. Good- 
ness. 7. Longanimity. 8. Mildness. 9. Faith. 10. Modesty. 11. Con- 
tinency. 12. Chastity. To obtain these fruits as well as the gifts 
of the Holy Ghost, we should daiiv say the prayer: "Come, 
Holy Ghost, &c." 

Why does Christ say : The Father is greater than I? 
As Christ was at the same time God and Man, the Father was 
certainly greater than the Man Christ, but Christ as God is in all 
things equal to His Father. 

Why does Christ say: I will not now speak many things 

with you? 

Christ spoke these words shortly before His passion, and He 
wished by them to say, that the time was near at hand when Sa- 
tan, by his instruments, the wicked Jews, would put Him to death, 
not because Satan had this power over Him, but because He Him- 
self wished to die in obedience to His Father. 



INSTRUCTION FOR THE MONDAY AFTER 
PENTECOST. 
(Called WHIT MONDAY.) 

The Introit of the Mass is the same as on the Feast of Corpus 
Chris ti. 

PRAYER OF THE CHURCH. God. who didst give the 
Holy Ghost to Thy apostles, hear the prayers of Thy people, 
that they ma}^ enjoy a happy peace, who, by Thy grace, have 
received the gift of true faith. 

LESSON. (Actsx. 34.. 42 — 48.) In those days: Peter open- 
ing his mouth, said : Brethren, the Lord commanded us to 
preach to the people . and to testify that it is he who was 
appointed by God to be judge of the living and of the dead. 
To him all the prophets give testimony, that through his 
name all receive remission of sins, who believe in him. While 



INSTRUCTION FOE THE MONDAY AFTEE PENTECOST. 32 7 

Peter was yet speaking these words, the Holy Ghost fell on 
all them that heard the word. And the faithful of the cir- 
cumcision, who came with Peter, were astonished, for that 
the grace of the Holy Ghost was poured out upon the Gen- 
tiles also. For they heard them speaking with tongues, and 
magnifying God. Then Peter answered : Can any man forbid 
water, that these men should not be baptized, who have re- 
ceived the Holy Ghost as well as we. And he commanded 
them to be baptized in the name of the Lord Jesus Christ. 

EXPLANATION. This lesson relates the manner in which 
the Holy Ghost descended upon the believing gentiles who were 
assembled with the centurion Cornelius, and heard the sermon of 
St. Peter with hearts burning for knowledge. — Do you, also, strive 
to assist at sermons with a heart desirous of learning, and the 
Holy Ghost will enlighten you; and do not forget before the ser- 
mon to invoke the Holy Ghost. 

GOSPEL. (John Hi. 16 — 21.) At that time: Jesus said to 
Mcodemus : God so loved the world, as to give his only be- 
gotten Son; that whosoever believeth in him, may not perish, 
but may have life everlasting. For God sent not his Son into 
the world, to judge the world, but that the world may be 
saved by him. He that believeth in him, is not judged. But 
he that doth not believe, is already judged: because he be- 
lieveth not in the name of the only begotten Son of God. And 
this is the judgment: because the light is come into the world, 
and men loved darkness rather than the light : for their works 
were evil. For every one that doth evil, hateth the light, and 
cometh not to the light, that his works may not be reproved. 
But he that doth truth, cometh to the light, that his works 
may be made manifest, because they are done in God. 

How may we know the love of God for us men? 
By His giving us His only Son for our Teacher and Redeemer, 
yielding Him up for our sakes to the most ignominious and pain- 
ful death of the cross. For God so loved the w r orld, as to 
give His only begotten Son, that whosoever believeth 
in Him, may not perish, but may have life everlasting. 
{John hi. 16.) 

Why, in spite of this love, are there so many lost? 
Because so many despise this love of Gocl and cast away 
Christ, the Light of the w T orld, that is, do not follow His teachings, 



328 INSTRUCTION FOE THE MONDAY AFTER PENTECOST. 




even hate Him, loving better the darkness, that is, the suggestions 
of Satan, the pleasures of this world, whose prince is Satan. 
Has not the Holy Ghost come into this world as a light? 
Yes; for He inwardly enlightens the hearts of men by His 
grace, that they may properly understand the truths of salvation; 
and as the natural light leads us out of darkness, so the Holy 
Ghost by His supernatural light leads us out of the darkness of 
ignorance, and from the snares and dangers of the world and the 
devil, into eternal happiness. 

MOTIVES FOR THE LOVE OF GOD. 
God so loved the world, as to give His only begotten Son. 

W{John iii. 16.) 
Hat will we render to God for the love He has shown 
and every day and every moment shows to us? He has 



MOTIVES FOR THE LOVE OF GOD. 



329 



loved us from all eternity when we were not, and when, conse- 
quently. He could not expect any return of love from us, and al- 
though He knew, that we would be sinners and enemies to Him, He 
loved us with infinite love, showing His love by creating us, and all 
things for us. But for His goodness and love even this was not en- 
ough; to release us from the misery of sin, He gave us His beloved, 
only Son, who, clothing Himself with our mortal flesh, and having 
become in all things, except sin, our equal, shed the last drop of 
His blood on the cross as a ransom for our sins ; gives Himself 
to us for our nourishment in the most Blessed Sacrament of the 
Altar; offers Himself daily, in the Mass, to His Heavenly Father 
for us, and is, day and night, present with us in the most glorious 
Sacrament. What more could the infinite love of God do for us? 
There was something more that He could give, and that we were 
to receive: the Holy Ghost, who with all His gifts and favors was 
given to us in holy Baptism. 

"If now," says St. Bernard, "we love him who does us good, 
assists us in our needs, undergoes danger in our behalf, how, then, 
must we love Him who has given us all that we have; who has 
given us the angels for our guardians, the sun, moon, and stars to 
shine for us, the earth for our dwelling, the elements, the plants, 
the animals to supply our necessities, our food, our pleasure; 
who continually preserves us, that we fall not back into our ori- 
ginal nothingness; who constantly guards us from innumerable 
dangers^ and evils; who has not only endangered His life, but has 
really suffered the most bitter death for us ; who so mercifully 
forgives us all our sins, heals all our weaknesses, keeps our lives 
from perdition, and crowns us with grace and mercy!" (Ps. cii.) 

Let us therefore with our whole heart love this good and lov- 
ing God, who has already loved us without any merit of ours, 
and be ashamed that we have until now loved llim so little, and 
performed so little for love of Him. God seems to live only for 
us, to occupy Himself only with us, and we — alas! instead of 
living for Him alone, have until now lived only for the world, lived 
only to offend Him ! Let us cast ourselves down in sorrow before 
the face of God, and exclaim often with St. Francis of Assisi: 
"My God and my all! What art Thou? and what am I, but a 
worm of the earth? Most Holy Lord! Would that I loved Thee! 
Sweetest Lord! Would that I loved Thee!" and with St. Ignatius: 



Only Thy grace, 
Only Thy love, 
Only that, Lord, 
Only that give me. 



1 If I am Thine and Thou mine, 
Then shall I be eternally happy. 



For it makes me so rich, 
That T ask no more; 



330 

INSTRUCTION FOR TUESDAY AFTER 
PENTECOST. 

ON THE HOLY SACRAMENT OF CONFIRMATION. 
When the apostles who were in Jerusalem, had heard that 
Samaria had received the word of God: they sent to 
them Peter and John. Who when they were come, pray- 
ed for them, that they might receive the Holy Ghost. 
For he was not as yet come upon any of them: hut they 
were only baptized in the name of the Lord Jesus. 
Then they laid their hands upon them, and they re- 
ceived the Holy Ghost. {Acts viii. 14—17.) 

YIs confirmation a real Sacrament? 
Es, for it has the three true marks of a real Sacrament : a 
visible sign ; an invisible sanctifying grace ; the institution 
by Christ. 

Did Christ really institute this Sacrament? 
Christ is the Author of this Sacrament as He is of all the others, 
with this difference only, as St. Thomas of Aquinas says, that He 
instituted this only by promise and not by the actual giving of it; 
for it was necessary, that He should die, should rise from the 
dead, and ascend into heaven (John xvi. 7.) before giving the ful- 
ness of the Holy Ghost, in which consists the proper effect of this 
Sacrament. This according to the tradition of the fathers, is the 
doctrine of the infallible Church. Thus St. Clement, a disciple of 
the apostles, writes that St. Peter taught it to him, and that the 
other apostles had also announced it, in accordance with the 
command of the Lord. That the apostles administered this 
Sacrament by Christ's command, is clear from the Acts of the 
Apostles (viii. 14-17.) which state, that Peter and John laid their 
hands upon the newly baptized at Samaria, and prayed over them, 
thus giving them the gifts of the Holy Ghost, which St. Paul also 
did to the baptized at Ephesus. {Acts xix. 5, 6.) 

What is the visible sign in confirmation? 
The imposition of the bishop's hands, the anointing with holy 
chrism, and the words which the bishop unites with it: "N. N., I 
sign thee with the sign of the cross, and confirm thee 
with the chrism of s'alvation, in the name of the Fa- 
ther, &c." 

What graces are given by this Sacrament? 
This Sacrament gives to those who have been baptized the 
Holy Ghost with the plenitude cf His grace, and thus completes 
baptismal grace ; for which reason confirmation is also called by 
the holy fathers: "Completion", "Sealing". It especially gives 



INSTRUCTION FOR TUESDAY AFTER PENTECOST. 331 

strength to profess the faith firmly, and to live in accordance with 
it, and is therefore called "Confirmation" from the Latin fir- 
mare, to "strengthen", to "confirm"; it elevates man, who has 
by baptism become a child of God, to the dignity of a soldier of 
Christ, enrolls him as a warrior under the banner of the cross, 
imprints upon him an indelible mark, and thus distinguishes 
him from those who have been baptized, but not confirmed, and 
it can therefore be but once received. 

Who has power to administer confirmation ? 
The usual ministers of this Sacrament are the bishops only; 
for according to the Acts of the Apostles (viii. 16.) only the apost- 
les and their successors who are bishops, can give the Holy Ghost 
by imposition of hands. This right of the bishops St. Augustine 
calls an old custom, and given to them by the apostles. 

What is the holy chrism which the bishop uses in confirmation? 
The holy chrism which, as Pope Fabian testifies, Christ com- 
manded to be used in confirmation, consists of balsam and olive - 
oil mixed together, and signifies the plenitude of grace which 
comes down from Christ through the Holy Ghost upon the one to 
be confirmed ; the balsam represents the good odor of the edi- 
fying life which the one confirmed should lead, as said by the 
apostle: We are a good odor of Christ (ii. Cor. ii. 15.); the 
balsam also indicates, that as the body of a dead person em- 
balmed with it, is guarded from corruption, so the soul by the 
heavenly grace obtained in confirmation, is preserved from the in- 
fection of sin. 

Why is the forehead anointed in the form of a cross with chrism ? 

To remind the Christian that he is never to be deterred by 
either shame or fear from the public acknowledgment of the name 
of Jesus, but fight valiantly as a true soldier of Christ, under the 
banner of the cross against all the enemies of his salvation. 

Why does the bishop impose his hands upon those about to be 

confirmed? 

This shows that the actual communication of the Holy Ghost is 
taking place, as the apostles did and wrote (Hebr. vi. 2.), and that 
the person confirmed stands especially under God's protection. 

What prayers are said by the bishop while he imposes his hands 
upon those being confirmed? 
They are: "Almighty, eternal God, who hast deigned to create 
anew these Thy servants by water and the Holy Ghost, who hast 
also bestowed upon them the remission of all their sins, pour out 
upon them the sevenfold gifts of Thy Holy Ghost from heaven." 
Amen. 

"The spirit of wisdom and understanding." Amen. 
"The spirit of counsel and of fortitude." Amen. 



332 INSTRUCTION FOR TUESDAY AFTER PENTECOST. 

"The spirit of knowledge and of piety." Amen. 

"Fill them with the spirit of fear towards Thee, and sign them 
with the sign of the cross of Christ, granting them eternal life, 
through the same Jesus Christ, our Lord, who with Thee in the 
unity of the same God the Holy Ghost liveth and r eigne th in all 
eternity." Amen. 

Why does the bishop especially ask for the spirit of the fear of 

the Lord? 

Because the filial fear of the Lord is the foundation of all 
^ood, the beginning of all wisdom, the fountain of life, and gains 
for ljjm who possesses it, eternal happiness. {Ps. cxi. 1.) 

Why does the bishop give the one confirmed a light blow on the cheek? 

To remind him that like Christ and the apostles, he must cou- 
rageously bear all adversities and persecutions for the holy faith, 
and thus obtain that true peace the bishop wishes him. 

Why do the sponsors lay their right hands on the shoulder of the 
one to be confirmed? 

That it may be understood, that they are witnesses of the 
renewal of his faith; that they will exhort him to faithfully pre- 
serve the faith ; that they will walk before him in the true path 
of virtue by good example. [In regard to the spiritual affinity 
arising from confirmation, see the inst?'uction concerning baptism in 
the instruction for the festival of the Holy Trinity. J 

Is confirmation necessary for salvation ? 
It is not absolutely necessary for salvation, but he who having 
the opportunity should neglect to receive it, would commit a 
grievous sin, even a mortal sin, because he openly shows by this, 
that he has no regard for God the Holy Ghost and for His as- 
sistance. Baptism lays the foundation for the Christian religion, 
but confirmation crowns the work baptism has commenced, be- 
cause in confirmation, as the Roman Catechism teaches, the form 
of a true Christian is perfected. 

What must be done by one who is to be confirmed? 
He must be in a state of grace, and cleansed by a good con- 
fession from the sins committed after baptism, for to receive this 
Sacrament while in mortal sin, would be to commit another mortal 
sin; he should be well instructed in the truths of faith, especially 
in those relating to confirmation; he should have a sponsor or 
witness who has been confirmed ; he should arouse in himself a 
great desire for the gifts of the Holy Ghost, asking God for them; 
he should receive the Sacrament with great reverence and de- 
votion, and while being confirmed should make in his heart the 
promise to become and remain henceforth a true, zealous Catho- 
lic, never to be unfaithful to Christ and His holy Church ; finally, 
those who are to be confirmed, must never forget that they must 



ON WEDNESDAY AFTER PENTECOST. 



333 



be present from the first imposition of hands by the bi- 
shop, because this is the especial sign to which the granting of 
the gifts of the Holy Ghost is annexed. It is seen from all this, 
that it is not advisable to allow infants to be confirmed, because 
they do not know what they receive, nor can they be properly 
prepared, and they can be saved even if they die without con- 
firmation. 

What should be done after receiving confirmation? 
Those confirmed should not go immediately out of Church, 
but should kneel down in a quiet part of it, thanking the Holy 
Spirit for the graces received ; renewing the promise to serve God 
faithfully henceforth, to preserve the faith, never to be ashamed 
of it, and always to live in accordance with it. They should show 
themselves daily by an edifying life to be true Catholic Christians, 
and thus add to the truth, that unbelievers also may see the 
fruits of confirmation, and learn to love and respect a Church, 
that gives such glorious gifts to her children. 

PRAYER AFTER CONFIRMATION 
fTo be said often during the year.] 

I thank Thee, Holy Ghost, that Thou hast given me Thy 
grace in the Sacrament of Confirmation, and hast strength- 
ened me against all temptations and persecutions, and I most 
humbly beseech Thee, that by Thy inward inspirations Thou 
mayst continually so impel me, that in all the dangers of my 
salvation, I may faithfully cooperate with the graces I have 
received, and never from fear or false shame transgress the 
commandments of God and the Church. Let me die rather 
than ever offend Thee, Holy Ghost, refuse to heed Thy in- 
spirations, or drive Thee from me by a mortal sin. Amen. 

ON WEDNESDAY AFTER PENTECOST. 

f Ember day.] 

LESSON. (Acts v. 12— 16.) In those days: Were many 
signs and wonders wrought among the people. And they 
were all with one accord in Solomons porch. But of the rest 
no man durst join himself with them; but the people magni- 
fied them. And the multitude of men and women that be- 
lieved in the Lord, was more increased : insomuch that they 
brought forth the sick into the streets , and laid them on 
beds and couches, that when Peter came, his shadow at least 
might overshadow any of them, and they might be delivered 
from their infirmities. And there came also together to Je- 



334 0N WEDNESDAY AFTER PENTECOST. 

rusalem a multitude out of the neighbouring cities, bringing 
sick persons, and such as were troubled with unclean spirits, 
who were all healed. 

EXPLANATION. The apostles assembled daily under the 
portico through which the gentiles were allowed to enter the 
temple, in order to open their eyes by the great miracles which 
God performed by the apostles, and to prepare and bring them 
to receive the Christian faith. St. Peter was especially distin- 
guished, for even his shadow healed diseases, and afterwards he 
was the first to receive the gentiles into the Church. Thus in the 
apostles were verified Christ's words: He that believe th in 
me, the works that I do, he shall do also, and greater 
than these shall he do. {John xiv. 12.) 

GOSPEL. (Johnvi. 44 — 52.) At that time: Jesus said to 
the multitude of the Jews : No man can come to me except 
the Father, who hath sent me, draw him: and I will raise 
him up at the last day. It is written in the prophets : " And 
they shall all be taught of God." Every one that hath heard 
of the Father, and hath learned, cometh to me. Not that any 
man hath seen the Father, but he who is of God, he hath 
seen the Father. Amen, Amen, I say unto you: He that be- 
lieveth in me, hath everlasting life. I am the bread of life. 
Your fathers did eat manna in the desert, and are dead. This 
is the bread which cometh down from heaven : that if any 
man eat of it, he may not die. I am the living bread which 
came down from heaven. If any man eat of this bread, he 
shall live for ever : and the bread that I will give, is my flesh 
for the life of the world. 

INSTRUCTION. From these words of Jesus that no man 
comes to Him unless drawn by the Father, that is, as St. Cyril 
says, unless the Father move him through exhortations, in- 
structions, or revelations, it is seen that the grace of God is ne- 
cessary for conversion, for faith and eternal happiness. "But that 
you may be drawn," says St. Augustine, "pray." Ask God in- 
cessantly for help and grace, that He may draw you wholly to 
Him, nourish and strengthen you with the true bread, the flesh 
of His Son, and you will thus gain eternal life. 



335 



ON FEIDAY AFTER PENTECOST. 

f Ember day.] 

LESSON. (Joel ii. 23—27.) Thus saith the Lord God: 
And you, children of Sion, rejoice, and be joyful in the Lord 
your God : because he hath given you a teacher of justice, 
and he will make the early and the latter rain to come down 
for you as in the beginning. And the floors shall be filled 
with wheats and the presses shall overflow with wine and oil. 
And I will restore to you the years which the locust, and the 
bruchus, and the mildew, and the palmer- worm hath eaten: 
my great host which I have sent upon you. And you shall 
eat in plenty and shall be filled: and you shall praise the 
name of the Lord your God, who hath done wonders with 
you, and my people shall not be confounded for ever. And 
you shall know that I am in the midst of Israel : and I am 
the Lord your God, and there is none besides : and my people 
shall not be confounded for ever, saith the Lord Almighty. 

EXPLANATION. In the verses of the first and second chap- 
ter preceding these, the prophet announces to the Jews God's 
punishments because of their sins, urges them to repentance, and 
promises them a happy day in which the Teacher of justice, the 
Messiah, would visit them with all graces. happy penance 
which prepares for him who performs it, such great blessings both 
in this world and in the world to come ! * 

GOSPEL. (Luke v. 17 — 26.) At that time : It came to 
pass on a certain day, that Jesus sat teaching. And there 
were Pharisees and doctors of the law sitting by, that were 
come out of every town of Galilee and Judea and Jerusalem; 
and the power of the Lord was to heal them. And behold, 
men brought in a bed a man who had the palsy : and they 
sought means to bring him in, and to lay him before him. 
And when they could not find by what way they might bring 
him in, because of the multitude, they went up upon the 
roof, and let him down through the tiles with his bed into the 
midst, before Jesus. And when he saw their faith, he said: 
Man, thy sins are forgiven thee. And the Scribes and the 
Pharisees began to think, saying: Who is this who speaketh 
blasphemies'? Who can forgive sins, but God alone? And 
when Jesus knew their thoughts, answering, he said to them: 



336 0N SATURDAY AFTER PENTECOST. 

What is it you think in your hearts ? Which is easier to say : 
Thy sins are forgiven thee; or to say: arise and walk? But 
that you may know that the Son of Man hath power on earth 
to forgive sins, (he saith to the sick of the palsy) I say to 
thee, Arise, take up thy bed and go into thy house. And im- 
mediately rising up before them, he took up the bed on which 
he lay; and he went away to his own house, glorifying God. 
And all were astonished; and they glorified God. And they 
were filled with fear, saying: We have seen wonderful things 
to-day. 

f For the explanation of this gospel see eighteenth Sunday after 
Pentecost.] 

ON SATUEDAY AFTER PENTECOST. 

[ Ember day.] 

EPISTLE. (Mom. v. 1—5.) Brethren: Being justified by 
faith , let us have peace with God, through our Lord Jesus 
Christ. By whom also we have access through faith, into 
this grace wherein we stand, and glory in the hope of the 
glory of the sons of God. And not only so : but we glory also 
in tribulations, knowing that tribulation worketh patience; 
and patience trial; and trial hope. And hope confoundeth 
not; because the charity of God is poured forth in our hearts 
by the Holy Ghost, who is given to us. 

EXPLANATION. The Catholic Church has always maintain- 
ed, that not faith alone, which the devils have also, hut faith 
active by love and showing itself by good works justifies man. The 
Catholic Church teaches this in opposition to those heretics who 
assert, that by faith in Christ man is already justified, bringing as 
proofs of their assertion the words of this chapter which St. Paul 
speaks concerning faith. The Church's doctrine in this respect is 
confirmed by St. Paul himself in many texts from his epistles (i. Cor. 
xiii. 2.; i. Tim. vi. 18.; Tit. iii. 18.), and by the traditions of all the 
fathers of the Church. — Believe in Jesus and His word, but also 
practise this faith in works of love, and you will be saved. 

GOSPEL. (Luke i v. 3 8 — 44.) At that time : Jesus rising 
up out of the synagogue, went into Simon's house. And 
Simon's wife's mother was taken with a great fever: and 
they besought him for her. — And standing over her he com- 
manded the fever, and it left her. And immediately rising, 



INSTRUCTION FOR THE FEAST OF THE HOLY TRINITY. 337 

she ministered to them. And when the sun was down, all 
they that had any sick with divers diseases, brought them to 
him. But he laying his hands on every one of them, healed 
them. And devils went out from many, crying out and say- 
ing: Thou art the Son of God. And he rebuking them, suf- 
fered them not to speak : for they knew that he was Christ. 
And when it was day, going out he went into a desert place: 
and the multitudes sought him , and came unto him : and 
they stayed him that he should not depart from them. To 
whom he said: To other cities also, I must preach the king- 
dom of God : for therefore am I sent. And he was preaching 
in the synagogues of Galilee. 

[For the explanation see Thursday in the third week of Lent. J 



INSTRUCTION FOR THE FEAST OF THE 
HOLY TRINITY. 

THis festival comes just after Pentecost, because as soon as 
they were instructed and consoled by the Holy Ghost, the 
apostles began in the name of the Holy Trinity openly to teach 
and to preach that which Christ had taught them. 

Why is this festival celebrated? 
That we may openly profess our faith in the doctrine of the 
Holy Trinity, which is the first of Christian truths, the foundation 
of the Christian religion, and the most sublime of all our myste- 
ries; and that we may render thanks to each of the three Divine 
Persons for that which they have done for our salvation; for the 
Father has created us, the Son has redeemed us, and the Holy 
Ghost has sanctified us. 

In praise and honor of the most Holy Trinity, the Church 
sings in thelntroit of this day's Mass: Blessed be the Holy 
Trinity and Undivided Unity, which we honor, having 
seen the shining of its glory. (Tod. xii.) Lord, our 
Lord, how admirable is thy name in the whole earth! 
(Ps. viii. 1.) Glory be to the Father, &c. 

PRAYER OF THE CHURCH. Almighty and Eternal God, 
who hast given to Thy servants, that in the profession of the 
true faith they may know the glory of the Eternal Trinity, 
and in the power of that glory adore its unity: grant, that 
by our firmness in this same faith, we may be protected 
from all adversities. Through, &c. 



22 



338 INSTRUCTION FOR THE FEAST OF THE HOLY TRINITY. 

EPISTLE. (Mom. xi. 33— 36.) the depth of the riches 
of the wisdom and of the knowledge of God! How incom- 
prehensible are his judgments, and how unsearchable his 
ways! For who hath known the mind of the Lord? Or who 
hath been his counsellor? Or who hath first given to him, 
and recompense shall be made him? For of him, and by him, 
and in him are all things: to him be glory forever. Amen. 

EXPLANATION. St. Paul's wonderment, in this epistle, is 
caused by the inscrutable judgment of God in rejecting the Jews 
and calling the gentiles. The Church avails herself of these ex- 
pressions of St. Paul, to express her reverential astonishment at 
this incomprehensible mystery of the most Holy Trinity, which sur- 
passes our understanding, and yet is the worthy object of our faith, 
our hope, and our love. But although neither angels nor men can 
fathom and comprehend this mystery, and although he who tries 
to comprehend it, must fear of being overcome by it, it cannot be 
difficult for the sound human intellect to believe it, since it is in- 
dubitably and evidently revealed by God, and we in many natural 
and human things accept for true and certain much that we cannot 
comprehend. Let us submit our intellect, therefore, and yield 
ourselves up to the faith ; as there was indeed a time when men 
were martyred, when even all ages and conditions preferred to 
die rather than for one instant let this faith go, so let us rather 
wait until our faith is changed to contemplation, until we see the 
Triune God, face to face, as It is, and in the sight of that coun- 
tenance become eternally happy. There should all our hopes, 
wishes, and desires be directed, and we should cease all fruitless 
investigations, endeavoring by humble faith and active love , to 
prove worthy of It's blissful contemplation ; for if we do not love 
Him who is our all, our last end and aim, and lovingly desire Him, 
we will have no hope of one day possessing Him. 

ASPIRATION. incomprehensible, Triune God! Abyss 
of wisdom, power, and goodness! To Thee all glory and 
adoration! In Thee I lose myself; I cannot contain Thee, do 
Thou contain me. I believe in Thee, though I cannot com- 
prehend Thee ; do Thou increase my faith ; I hope in Thee, 
because I have promised myself all good from Thee; do Thou 
enliven my hope; I love Thee, because Thou art worthy of 
all love; do Thou inflame ever more my love, that in Thy 
love I may live and die. Amen. 

GOSPEL. (Matt, xxviii. 18—20.) And Jesus coming 
spoke to them, saying: All power is given to me in heaven 
and on earth. Going therefore, teach ye all nations, baptiz- 



INSTRUCTION FOR THE FEAST OF THE HOLY TRINITY. 339 




ing them in the name of the Father, and of the Son, and of 
the Holy Ghost, teaching them to observe all things what- 
soever I have commanded you; and behold, I am with you all 
days even unto the consummation of the world. 

EXPLANATION. As Gocl, Christ had, from all eternity, all and 
the same power that His Father had; as man, He has this same power 
by the union of His divinity with His humanity, and on account of 
the infinite merits of His passion. In virtue of this power, He said 
to His apostles, before the ascension, that, as His Heavenly Father 
had sent Him, even so He sent them to all nations, without ex- 
ception, to teach all that He had commanded, and to receive them, 
by means of baptism, into the Church ; at the same time He pro- 
mised to be with them to the end of the world, that is, that He 



22* 



340 INSTRUCTION ON THE HOLY SACRAMENT OF BAPTISM. 



would console them in sufferings, strengthen them in persecution, 
preserve them from error, and always protect them and their 
successors, the bishops and priests, even unto the consummation 
of the world. 

f See Instruction on the doctrine of the infallibility of the Church, 
the first Sunday after Easter J 

ASPIRATION. Be with us, Lord, for without Thee our 
pastors cannot produce fruit, nor their hearers accomplish 
any thing from their words. Be with us always, for we 
always need Thy help. All power is given to Thee, Thou 
hast, then, the right to command, and we are bound to obey 
Thy commands, which, by Thy Church, Thou hast made 
known to us. This we have promised in baptism, and now 
before Thy eyes, we renew those vows. Grant, now, that 
those promises which without Thee we could not have made, 
and without Thee cannot keep, may be fulfilled in our actions. 
Leave us not to ourselves, tut be Thou with us, and make 
us obedient to Thee, that by cheerful submission to Thee, we 
may receive happiness. 

INSTRUCTION ON THE HOLY SACRAMENT OF 
BAPTISM. 

Teaching all nations, baptizing them in the name of the 
Father , and of the Son, and of the Holy Ghost. 

{Matt, xxviii. 19.) 

_ — . Is baptism a Sacrament? 

\/ Es, because in it the grace of God is received by means of 
JL an external sign, instituted by Christ. 

What is this external sign? 
The immersion into, or the pouring on of water, accompanied 
by the words: "J baptize thee in the name of the Father, 
and of the Son, and of the Holy Ghost. Amen." 

What does the baptismal grace effect? 
It frees man, from original sin, and from all sins committed 
before baptism, causing Him to be born again, in a spiritual sense, 
in Christ, made a new creature, a child of God, and joint heir with 
Christ. 

■How many kinds of baptism are there? 
There are three kinds: The baptism of desire, which con- 
sists in a heartfelt desire for the baptism of water, joined to a 
perfect love of God, or a perfect sorrow for sins committed, and 
the purpose to obey all God's commands; the baptism ofblood, 
by which one gives his blood and suffers martyrdom for the true 



DESTRUCTION ON THE HOLY SACRAMENT OF BAPTISM. 



341 



faith, without having received the baptism of water; the baptism 
of water, which is the Sacrament of Baptism. 

What do the different ceremonies of this Sacrament signify? 

They are the external signs of that which baptism works in- 
wardly upon the soul, and should impress the spectators with 
deep reverence for this Sacrament. 

Why is it customary to have a godfather or godmother to hold the 

child in baptism? 

That there may be a witness that the child has received bap- 
tism ; that in case of the death of the parents, the godparents may 
assume their place, and have the child instructed in the neces- 
sary religious truths. St. Augustine speaking of the duties of 
godparents, very beautifully says: "They shouM use all care, 
often to admonish in true love their godchildren, that they may 
strive to lead a pure life; they should warn them against all de- 
traction, all improper songs, and keep them from pride, envy, 
anger, and revenge, they should watch over them that they may 
preserve the Catholic faith unbroken, attend the Church services, 
listen to the word of God, and obey the priests and their parents." 
This takes for granted that the godparents are true believers, and 
of unquestionable morality; and that no one not a Catholic is chosen 
for a sponsor. For such a one would not instruct the child in the 
Catholic faith himself, or see that others do it, but would be more 
likely, as experience shows, to seek to draw the child over to error. 

What results from this sponsorship? 
In baptism, as in confirmation, a spiritual affinity originates 
between the sponsors, the one who baptizes or confirms, with the 
one baptized or confirmed, and with its parents, so that, by a de- 
cision of the Church, a godfather or godmother cannot contract 
marriage with any of these parties, unless the impediment is re- 
moved by dispensation, that is, by a special permission received 
from a spiritual superior. But the sponsors have no spiritual re- 
lationship to each other. 

Why has the Church instituted this spiritual relation? 

From reverence for these holy Sacraments, and that by this 
spiritual bond, the sponsors may be more closely connected with 
their godchildren, and be kept to the better fulfilment of their 
duties towards them. 

Why is the person to be baptized not at once allowed to enter into 

the Church? 

To indicate that until he has thrown off the disgraceful yoke 
Of sin, and has entirely submitted to Christ the Lord, and His 
authority, he is unworthy to enter, because baptism is the door of 
God's grace, to the kingdom of heaven, and the communion of 
saints. 



342 INSTRUCTION ON THE HOLY SACRAMENT OF BAPTISM. 

Why does the person receive a saint's name ? 
That by this name he may be enrolled, through baptism, into 
the number of Christians whom St. Paul calls saints; that he may 
have a patron and intercessor, and that the saint whose name he 
bears, may be his model and exemplar, by which he may regulate 
his own life. 

Why does the priest breathe in the face of the one to be baptized? 

That the power of the evil spirit may be destroyed, his hellish 
fire drawn from the heart, and instead of it, according to the 
example set by Jesus, the life giving Holy Ghost (John xx. 22.) be 
breathed into him, and spiritual life bestowed upon him. 

Why does the priest impose his hand so many times upon the head 
of the person to be baptized? 

To show that he is now the property of God, stands under His 
protection, and hears His Church. 

What is signified by the many exorcisms or adjurations? 
That the evil spirit's connection with the person should cease, 
who thenceforth should not heed the temptations to evil, and that 
Satan be expelled, in the name of Jesus, from him. 

Why is the person so often signed with the sign of the cross? 

To signify that through the power of Christ's merits and of 
His death on the cross, baptism washes away original sin ; that 
the person intends to be henceforth a follower of Christ the Cru- 
cified, and to fight valiantly, under the banner of the cross, 
against the enemies of his salvation, and will follow Christ on the 
way of the cross, even unto death. 

Why is salt placed in the person's mouth ? 
This is done to signify that by the doctrine of faith, and the 
gift of grace, he is preserved from the rottenness of sin ; that he 
should have a taste for good works, and find his pleasure in the 
nourishment of divine wisdom. 

Why are his ears and nose touched with spittle ? 
That as Christ put spittle on the eyes of the man born blind, 
and thus enabled him to see, so, by baptism, the spiritual blind- 
ness of the soul is removed, and his mind receives light to behold 
heavenly wisdom. "Also," as St. Ambrose says, "the person is 
thus instructed to open his ears to priestly admonitions, and be- 
come a sweet perfume of Christ." 

Why does the pries t ask: "Dost thou renounce the devil, and all 
his works, and all his pomps ?" 
That the Christian may know, that his vocation requires him 
to renounce and combat the devil, all his works, and suggestions, 
and all his pomps. Thus St. Ambrose very beautifully says to a 
newly baptized : "When the priest asked: Dost thou renounce 



INSTRUCTION ON THE HOLY SACRAMENT OF BAPTISM. 343 

the devil and all his works, what didst thou reply? "I renounce 
them." Dost tho urenounce the world, its glitter, and its pleasures? 
"I renounce them." Think of these promises, and let them never 
depart from thy mind. Thou hast given thy handwriting to the 
priest, who stands for Christ; when thou hast given thy note to a 
man, thou art bound to him. Now thy word is not on earth, but 
preserved in heaven." 

Why is the person anointed on the shoulder and breast with holy oil? 

As Sts. Ambrose and Chrysostom explain, this is done to streng- 
then him to make a valiant contest for Christ ; as the old fighters 
anointed themselves with oil before they entered the arena, so is 
he anointed, on the breast, that he may attain courage and force 
bravely to combat the world, the flesh, and the devil, and on the 
shoulder, that he may be strong to bear the yoke of Christ's 
commands constantly and untiringly, and go running with un- 
broken faithfulness, over the toilsome racecourse of life, to God, 
and in His holy service. 

Why are the "Our Father", and "I believe in God", said at 

baptism ? 

That, when it is a grown person, an acknowledgment of faith 
may by this means be made in the face of the Church; and that, 
when it is only a child that is baptized, the sponsors should do 
this in its place, and be thus reminded to carefully attend, that 
their godchildren are well instructed in these as in all other 
Christian truths. 

Why does the priest expressly ask the person if he will be 

baptized? 

Because as man, through Adam, of his own free will obeyed 
the devil, so now when he would be received among the number 
of Christ's children, he must, to obtain salvation, of his own free 
will obey the precepts of God. 

Why is water poured three limes upon the person's head? 

This is done, as St. Gregory the Great writes, with the in- 
tention of honoring the three days our Lord remained in the se- 
pulchre. In early times the Church immersed the person three 
times in the water, but from different causes this custom has been 
given up. 

Why is the person anointed on the top of the head with chrism? 

This anointing is, so to speak, the crown of the young Chris- 
tian. As in the Old Law the kings were anointed (i. Kings x. 1.), 
as Jesus is the Anointed One, and as the Apostle St. Peter calls 
the Christians a chosen race, a kingly priesthood, a holy 
people (i. Peter ii. 9.), so the baptized by means of this unction 
is embodied in Christ, the Anointed One, and participates in His 



344 INSTRUCTION ON THE RENEWAL OF BAPTISMAL VOWS. 



priesthood and kingly dignity. What an exalted position is the 
Christian's ! He is the anointed one of the Lord, and in a spiri- 
tual sense a priest, because he constantly brings himself to the 
Lord God as a pleasing sacrifice in prayer, mortification, &c. He 
is king when he rules over his inclinations, submits them to rea- 
son, and reason to the Lord. Besides this he is king by the claims 
which, through baptism, he possesses to the kingdom of heaven. 
Through the chrism he becomes the blessed temple of the Holy 
Ghost, the sacred vessel which in time, through communion, will 
contain the precious body and the precious blood of Christ. How 
does he insult himself, when by a grievous sin he tramples his 
exalted dignity under his feet, and stains his soul, the temple of 
the Holy Ghost ! 

What is the meaning of the white dress, the cap, or the little hand- 
kerchief which the baptized receives? 
The holy fathers teach that this represents the glory to which 
by baptism we are born again; the purity and beauty with which 
the soul, having been washed from sin in the Sacrament of bap- 
tism, is adorned, and the innocence which the baptized must pre- 
serve through his whole life. 

Why is a lighted candle placed in his hand? 

This represents the flame of love for God and our neighbor 
which the child must henceforth continually carry, like the five 
wise virgins (Matt. xxv. 13.), on the path to meet the Lord, that 
when his life is ended, he may be admitted to the eternal wedding- 
feast ; it is also an emblem of the Christian doctrine which pre- 
serves the baptized from the darkness of error, ignorance, and 
sin, illumines his understanding, and leads him safely in the way 
of virtue ; it signifies also the light of good example which he 
should keep ever burning. 

Can any one baptize in an emergency? 

Yes ; that no one may be deprived of salvation, even the fa- 
ther or mother in case of extreme danger can baptize their child. 

What must be particularly observed in such baptisms? 
The person who baptizes must be careful to use only river-, 
well-, or rain-water; rose-water or other mixed or distilled wa- 
ters must not be used; to wet the child's head, saying at the 
same time devoutly and distinctly these words: "N. N., 1 baptize 
thee in the name of the Father, and of the Son, and of the Holy 
Ghost;" having all the while the intention of baptizing as the 
Church does, in the manner required by Christ. 

INSTRUCTION ON THE RENEWAL OF BAPTISMAL 

YOWS. 




11 the dignities and graces which we receive in holy baptism, 
. God secures to us for the future, but only on the condition 



DOCTRINE OF THE THREE IN ONE GOD. 



345 



that we keep our baptismal vows. Every Christian in baptism 
makes a bond with God through the mediation of Christ who has 
sealed it with His blood. This bond consists on man's part in 
the promise to renounce forever the devil and all his works, and 
all his pomps, that is, constantly to suppress the threefold lust of 
the eyes, the flesh, and the pride of life, by which the devil leads 
us to sin, and to believe all that Cod has revealed, and that His 
holy Church proposes to our belief, and diligently and properly 
to make use of all the means of salvation flowing from the Church. 
On God's part this bond consists in cleansing us from all sin, in 
bestowing all the gifts of the Holy Ghost, in adopting us as His 
children, and in the assurance of the inheritance of heaven. This 
bond should last till death; it is never broken by the infinitely 
true and faithful God, but so often by weak and fickle man, who 
is too often inclined to break it, and should, therefore, in com- 
pliance with the desire of the Church, often remind himself of it, 
and from time to time renew it in the sight of God. This should 
be particularly done before receiving the holy Sacrament of Con- 
firmation, before first Communion, on the vigils of Easter and 
Pentecost, at the blessing of baptismal water, on the anniversaries 
of baptism and confirmation, before making any solemn vow, be- 
fore entering into matrimony, when in danger of death. This 
renewal of baptismal vows can be made in the following manner: 
Placing ourselves in the presence of God, we kneel down, fold 
our hands, and say with fervent devotion: 

I believe in God the Father, Almighty Creator of heaven and 
earth. 

I believe in Jesus Christ, His only Son, our Lord, who was 
born and suffered. 

I believe in the Holy Ghost, the holy Catholic Church, the 
communion of saints, the forgiveness of sins, the resurrection of 
the body, and life everlasting. 

I renounce the devil, all his works, and all his pomps. 

Christ Jesus! With Thee I am united, to Thee alone I cling, 
Thee only will I follow, for Thee to live, for Thee to die is my 
desire. In the name of the Father, and of the Son, and of the 
Holy Ghost. Amen. 



i _^_Od is of Himself the most perfect being, the highest, best 
good, who exists from all eternity, by whom heaven and 
earth are created, and from whom all things derive and hold life 
and existence, for of Him, and by Him, and in Him are 
all things. (Bom. xi. 36.) 



DOCTRINE OF THE THREE IN ONE GOD. 




What is God? 



346 INSTRUCTION FOR THE FIRST SUNDAY AFTER PENTECOST. 

What is the Blessed Trinity ? 
The Blessed Trinity is this same one God who exists in one 
single nature and substance, and at the same time in three per- 
sons, the Father, Son, and Holy Ghost. 

Is each of these three persons God? 

Yes, because each of them has the divine nature and substance. 

Are they not three Gods? 

No, because all three of these persons have one and the same 
divine nature and substance. 

Is any one of these three persons older, mightier, or greater than 

the others? 

By no means, for they are all three from eternity entirely 
equal to each other in the divine omnipotence, greatness, and ma- 
jesty, and must, therefore, be equally adored and venerated. 

Ought one to give himself up to the investigation of the most 
Blessed Trinity? 

No j "for," says the saintly Bishop Martinus, "the mystery of 
the Trinity cannot be comprehended by the human intellect, no 
one however eloquent of tongue could exhaust it; if entire books 
were written about it, so that the whole world were filled with 
them, yet the unspeakable wisdom of God would not be expressed. 
God who is indescribable, can in no way be described. When the 
human mind ceases to speak of Him, then it but begins to speak." 
Therefore the true Christian throws his intellect under the feet 
of faith, not seeking long to understand that which the human 
mind can as little comprehend, as a tiny hole in the sand can con- 
tain the immeasurable sea. An humble and active faith will make 
us worthy some day in the other world, to see with the greatest 
bliss this mystery as it is, for in this consists eternal life, that by 
a pious life we may glorify and know the only true God, Christ 
Jesus, His Son, and the Holy Ghost. 



INSTRUCTION FOR THE FIRST SUNDAY 
AFTER PENTECOST, 

on which is celebrated the Feast of the most Holy Trinity. 

THe Introit of this day's Mass is an encouragement to con- 
fidence in God's mercy: Lord, I have trusted in thy 
mercy, my heart shall rejoice in thy salvation, I will 
sing to the Lord who giveth me good things. How 
long, OLord, wilt thou forget me? Unto the end? How 
long dost thou turn away thy face from me? (T^.xii. 1-6.) 
Glory be to the Father, &c. 



INSTRUCTION FOR THE FIRST SUNDAY AFTER PENTECOST. 347 

PRAYER OF THE CHURCH. God, the strength of 
such as hope in Thee: mercifully hear us calling on Thee: and 
since mortal weakness can do nothing without Thee, grant 
us the assistance of Thy grace; that in observing Thy com- 
mandments, we may please Thee both in will and action. 
Thro 1 . 

EPISTLE. (John iv. 8— 21.) Dearly beloyep: God is cha- 
rity. By this hath the charity of God appeared towards us, 
because God hath sent his only begotten Son into the world, 
that we may live by him. In this is charity: not as though 
we had loved God, but because he hath first loved us, and 
sent his Son to be a propitiation for our sins. My dearest, if 
Gocl hath so loved us : we also ought to love one another. No 
man hath seen God at any time. If we love one another, 
God abideth in us, and his charity is perfected in us. In this 
we know that we abide in him, and he in us : because he 
hath given us of his spirit. And we have seen, and do testify, 
that the Father hath sent his Son to be the Saviour of the 
world; whosoever shall confess that Jesus is the Son of God, 
God abicleth in him, and he in God, and we have known, and 
have believed the charity, which God hath to us. God is 
charity; and he that abideth in charity, abideth in God, and 
God in him. In this is the charity of God perfected in us, 
that we may have confidence at the day of judgment : be- 
cause as he is, we also are in this world. Fear is not in cha- 
rity: but perfect charity casteth out fear, because fear hath 
pain. And he that feareth, is not perfected in charity. Let 
us therefore love God, because Gocl first hath loved us. If 
any man say, I love God, and hateth his brother: he is a liar. 
For he that loveth not his brother whom he seeth, how can 
he love God whom he seeth not? And this commandment 
we have from, God, that he, who loveth Gocl, love also his 
brother. 

EXPLANATION. Stronger motives for the love of Gocl and 
of our neighbor than these cited by St. John, who, because of his 
ardent love of God, was named the "loved disciple", cannot be 
brought. If we but consider and reflect upon them, it is impos- 
sible to resist his words. The motives for the love of God are 
diffusely explained in the instruction for the Monday after Pente- 
cost, and may be omitted here. We should be induced to love our 
neighbor by the love, which God has for him, for whatever God 



348 INSTRUCTION FOR THE FIRST SUNDAY AFTER PENTECOST. 

loves is certainly worthy of our love; and we cannot love God, 
when we do not love our neighbor. "Since your neighbor," says 
! St. Augustine, "is your brother, and yet you do not love him, how 
can you love God whose commandment you thus reject?" 




G S P E L. (Luke vi. 3 6 — 41.) At that time : Jesus said to 
his disciples: Be ye merciful, as your Father also is merciful. 
Judge not, and you shall not be judged. Condemn not, and 
you shall not be condemned. Forgive, and you shall be for- 
given. Give, and it shall be given to you; good measure and 
pressed down and shaken together and running over shall be 
given into your bosom. For with the same measure that you 



INSTRUCTION FOR THE FIRST SUNDAY AFTER PENTECOST. 349 

shall mete, withal it shall be measured to you again. And he 
spoke also to them a similitude: Can the blind lead the blind 1 ? 
do they not both fall into the ditch? The disciple is not ab- 
ove his master: but every one shall be perfect, if he be as 
his master. And why seest thou the mote in thy brother's 
eye; but the beam that is in thy own eye, thou considerest 
not ? or how canst thou say to thy brother : Brother, let me 
pull the mote out of thy eye , when thou thyself seeest not 
the beam in thy own eye? Hypocrite, cast first the beam out 
of thine own eye, and then thou shalt see clearly to take out 
the mote from thy brother's eye. 

Be ye merciful as your Father also is merciful! 

If we would be children of the Heavenly Father, we must imi- 
tate Him in mercy and goodness ; and as He lets His sun shine 
on the good and the bad, and allows the dew of His grace to fall 
alike on the just and the unjust, even so must we love not our 
friends merely, but our enemies also. 

Judge not, and you shall not be judged; condemn not, 
and you shall not be condemned! 

Two kinds of judgments are here forbidden by Christ: the rash 
or presumptuous, and the arrogant judgment. The rash judg- 
ment, which is usually a groundless suspicion, is forbidden, be- 
cause by it the love and honor of our neighbor is injured, for no 
one can look into the heart, and see the motive of another's 
omissions and commissions; of these no one but God can judge, 
who tries the heart and reins, and knows the intention. The ar- 
rogant judgment, is even more to be condemned, and is when 
one judges another without any right, as his superior, to do so. 
By both of these judgments man usurps a right of God, as St. 
Dorotheus says, takes vengeance Irom God, and robs himself of 
all divine protection. "A double, yes, a triple sin it is," says St. 
Chrysostom, "to judge another, and without pity draw the beam 
from his eye." 

Forgive, and you shall be forgiven! 

Christ says by this, that we shall receive forgiveness from 
God for the injuries we have committed against Him, only upon 
the condition that we from our hearts forgive others their in- 
juries to us. "For," says St. Chrysostom, "how canst thou raise 
thy hand to heaven, or move thy tongue and ask forgiveness, when 
thou wilt not forgive? When thou wishest, that God forgive thy 
sins, He will not do it, because thou hast an angry feeling 
towards thy brother." 



350 INSTRUCTION FOR THE FIRST SUNDAY AFTER PENTECOST. 

Give, and it shall be given to you! 
We are poor and greatly need, that God should give to us; 
and, therefore, like petitioners, we say every day : "Give us this 
day our daily bread." But God answers us: Give, and it shall 
be given to you. You are my poor and you have other poor 
among you, do you then to these poor, as you would that I should 
do to you. The goodness and love of God should always be our 
model, although we can never reach it, for between our love and 
goodness, and the love and goodness of God, there is a manifest 
difference. We can give but little, while God gives much, but for 
the little which we give to the poor, God gives us a good mea- 
sure, pressed down, and shaken together, and running 
over. The promise Give, and it shall be given to you applies 
also to all other works which we do for the love of God, for He 
rewards everything, even the slightest thing done in His name, 
with infinite bounty and richness, here upon this earth with new 
graces and benefits, and with eternal glory in heaven. 

Can the blind lead the blind? 
By these words the Saviour teaches, that no one should re- 
buke or reproach his neighbor for faults from which he himself 
is not free, for as the disciple is not above the master, the master 
ought certainly to be perfect; that one blind person shall not lead 
another, that the advice may not be required: Cast first the 
beam, that is, the great faults, out of thine own eye; and 
then shalt thou see clearly to take the mote, that is, the 
small faults, out 'of thy brother's eye. The blind who leads 
another and falls into the ditch, is also he who is led by his carnal 
desires, and does not permit himself to be led by the light of faith, 
and guided by the hand of divine grace. This is the most dang- 
erous and most fearful blindness, because it inevitably leads to 
destruction. 

ASPIRATION. that I had been always good and merci- 
ful to my neighbor, that I might also, one day, find grace 
with God! that I had never rashly judged any one, that 
I might, one day, be not strictly judged and condemned by 
God for my sins ! Ah, my God ! I regret from my heart these 
wrongs, and hope forgiveness for them from Thee, as I also 
from my heart forgive those who have offended me! En- 
lighten my blindness, Lord, that I may guard against such 
sins in future, and not follow the desires of the flesh, that I 
may find the right path to heaven, and by a good example 
lead others there. Amen. 



351 



INSTRUCTION FOR CORPUS CHRIST! 

BWhy is this day called Corpus Christ i? 
Ecause on this Thursday the Catholic Church celebrates the 
commemoration of the institution of the most blessed Sa- 
crament of the Altar, or the festival of the Body of our Lord; 
therefore the Latin name corpus Christi: "body of Christ." 

Who instituted this festival? 

The head of the Church, Pope Urban IV., who, in the decree 
concerning it, gives the following explanation of the institution 
and grandeur of this festival: "Although we daily, in the holy 
Sacrifice of the Mass, renew the memory of this holy Sacrament, 
we believe that we must, besides, solemnly commemorate it 
every year, to put the unbelievers to shame; and because we have 
been informed, that God has revealed to some pious persons that 
this festival should be celebrated in the whole Church, we direct 
that on the first Thursday after the octave of Pentecost the faith- 
ful shall assemble in Church, join with the priests in singing the 
word of God," &c. There was therefore a threefold cause for the 
institution of this festival : The grandeur of the divine mystery 
itself, the shaming of those unbelievers who deny the truth of 
this mystery, and the revelation made to some pious persons. This 
revelation was made to a pious nun at Liege, named Juliana, 
and to her pious friends Eve and Isabella. Juliana had frequently, 
when praying, a vision in which she saw the bright moon, with 
one part of it somewhat dark ; and at her request God gave her 
to understand it to mean, that one of the grandest festivals was 
yet missing in the Church: the festival of the most blessed Sacra- 
ment of the Altar. In 1246, she related this vision to Robert, 
Bishop of Liege, who after having investigated the matter with the 
aid of several men of learning and devotion, among whom was 
Jacob Pantaleon, Archdeacon of Liege, afterwards Pope Urban IV., 
made arrangements to introduce this festival in his diocese ; but 
death prevented him from doing so. After the bishop's death the 
Cardinal Legate Hugh undertook to carry out his directions, and 
actually celebrated the festival for the first time in the year 1247, 
in the Church of St. Martin at Liege. Several bishops followed 
this example, and the festival was observed in several dioceses, 
before Pope Urban IV. finally in 1264 ordered its celebration by 
the whole Church. This order was confirmed by Clement V. at 
the Council of Vienna in 1311, and the Thursday after the octave 
of Pentecost appointed for its celebration. In 1317, Pope John XXII. 
added the solemn procession. 

Why are there such grand processions on this day? 

For a public profession of our holy faith that Christ is really, 
truly, and essentially present in this blessed Sacrament; for a 



352 



INSTRUCTION FOR CORPUS CHRISTI. 



public deprecation of all injuries, irreverence, and offences, which 
have been and are committed by impious men against Christ in 
this blessed Sacrament; for the solemn veneration and adoration 
due to the Son of God in this Sacrament ; in thanksgiving for its 
institution, and for all the graces and advantages received from 
it ; and finally, to draw down the divine blessing upon the people 
and the country. 

Had this procession a prototype in the Old Law? 

Yes, in that procession which carried the Ark of the Covenant 
containing the manna, the figure of the blessed Sacrament. 

At the Introit the Church in her joy, sings in David's words: 
He fed them with the fat of wheat, Alleluia: and filled 
them with honey out of the rock. Allel. Allel. Allel. Exult 
in God our help; joyfully sing to the God of Jacob. 
{Ps. lxxx.) Glory, &c. 

PRAYER OF THE CHURCH. God, who in this wonder- 
ful sacrament, hast left us a perpetual memorial of Thy Pas- 
sion ; grant us, we beseech Thee, so to reverence the sacred 
mysteries of Thy body and blood, that in our souls we may 
always be sensible of the fruit of the redemption Thou hast 
purchased for us. Who livest. 

EPISTLE, (i. Cor. xi. 23— 29.) Brethren: I have received 
of the Lord, that which also I delivered to you, that the Lord 
Jesus, the same night in which he was betrayed, took bread, 
and giving thanks, broke, and said: Take ye, and eat: this 
is my body which shall be delivered for you: this do for the 
commemoration of me. In like manner also the chalice, after 
he had supped, saying : This Chalice is the New Testament 
in my blood: this do ye, as often as you shall drink it, for 
the commemoration of me. For as often as you shall eat 
this bread, and drink this chalice, you shall shew the death 
of the Lord, until he come. Therefore whosoever shall eat 
this bread, or drink of the chalice of the Lord unworthily, 
shall be guilty of the body and blood of the Lord. But let a 
man prove himself : and so let him eat of that bread, and 
drink of the chalice. For he that eateth and drinketh un- 
worthily, eateth and drinketh judgment to himself, not dis- 
cerning the body of the Lord. 

GOSPEL. {John vi. 56 — 59.) At that time: Jesus said to 
the multitude of the Jews : My flesh is meat indeed : and my 
blood is drink indeed. He that eateth my flesh and drinketh 



INSTRUCTION FOR CORPUS CHRISTI. 



353 




my blood, abideth in me, and I in him. As the living Father 

hath sent me, and I live by the Father; so he that eateth 

me, the same also shall live by me. This is the bread that 

came down from heaven. Not as your fathers did eat manna 

and are dead. He that eateth this bread, shall live forever. 

[ The explanation of the epistle and gospel is contained in the in- 
■ struction which comes after the following remarks on the manna of 
which Jesus here speaks.] 

The Jews liberated, by the powerful hand of God, from Egyp- 
tian captivity, went dryfooted through the Red Sea, whose waters 
became the grave of their pursuer, the king Pharaoh, and of his 
whole army. Having arrived in the desert Sin they began to murmur 

i I 



23 



354 DETAILED INSTRUCTION ON THE MOST HOLY SACRAMENT 



against Moses and Aaron, their leaders, on account of lack of bread, 
and demanded to be led back to Egypt where there was plenty. 
The Lord God took pity on His people. In the evening He sent 
into their camps great flocks of quails, which the Jews caught and 
eat, and on the morning of the next day the whole ground was 
covered with white dew, and in the dessert something fine, as if 
pounded in a mortar, looking like frost on the earth, which as 
soon as the Jews behel-d, they exclaimed in surprise: "Man hn?" 
"What is that?" But Moses said to them, "This is bread which 
the Lord has given you." And they at once began to collect the 
food which was white, small as coriander-seed, tasted like wheat- 
bread and honey, and was henceforth called man, manna, by them. 
God let this manna fall for them every morning, Sabbaths ex- 
cepted, for forty years, and the Jews lived upon it in the desert, 
until they came to the promised land. This manna was a figure 
of the blessed Sacrament of the Altar, which is daily prepared 
on the altar, contains all sweetness, and nourishes the soul of him 
who with proper preparation receives it, so that whoever eats it 
worthily, dies not though his body -sleeps in the grave, for Christ 
will awaken him to eternal life. 

DETAILED INSTRUCTION 
ON THE MOST HOLY SACRAMENT OF THE ALTAR, 
AND ON HOLY COMMUNION. 

I What is the Sacrament of the Altar? 
T is that Sacrament in which under the appearance of bread 
and wine the body and blood of our Lord Jesus Christ are re- 
ally, truly, and substantially present. 

Is it a true Sacrament? 
Yes, for it contains a visible sign, invisible graces for the 
soul's sanctification, it was promised, and is really instituted by 
Christ. 

When and in what manner did Christ promise this Sacrament ? 
About one year before its institution He promised it in the syna- 
gogue at Capharnaum, according to St. John the Evangelist (vi. 24- 
65) in this manner: When Jesus, near the Tiberian Sea, had fed five 
thousand men in a miraculous manner, with a few small loaves, these 
men would not leave Him, because they marvelled at the miracle, 
were anxious for their bread, and desired to make Him their king. 
But Jesus fled to a high mountain, and in the night went with 
His disciples to Capharnaiim which was a town on the opposite 
side of the sea; but a multitude of Jews followed Him there, and 
He made use of the occasion to speak of the mysterious soulbread 
which He would one day give to them and to all men. He first 
exhorted them, not to go so eagerly after the perishable bread of 
the body, but to seek the bread of the soul, which lasts forever, 



OF THE ALTAR, AND ON HOLY COMMUNION. 



355 



and which the Heavenly Father would give them, through Him, 
in abundance. This imperishable bread was the divine word, 
His holy doctrine, especially the doctrine that He had come from 
heaven to guide us to eternal life. (vers. 25-38.) At these last 
words the Jews murmured, and the Saviour quieted them by 
showing them that no one could believe without a special grace 
from His Heavenly Father (?;. 43, 44), that He was the Messiah, 
and had come from heaven. After this introduction setting forth 
that the duty of faith in Him and in His divine doctrine, was 
a spiritual nourishment, Christ very clearly unfolded the my- 
stery of another bread for the soul which was to be given only 
at some future time, and this the Saviour did not ascribe to the 
the Heavenly Father, as He did the bread of the divine word, but 
to Himself by plainly telling who was this bread: I am the liv- 
ing bread which came down from heaven. If any man 
eat of this bread, he shall live forever, and the bread 
which I shall give, is my flesh for the life of the world. 
(v. 51, 52.) 

But the Jews would not believe these words, so clearly ex- 
pressed, for they thought their fulfilment impossible, and said : 
How can this man give us his flesh to eat? (r. 53.) But 
Jesus recalled not His words, answered not the Jew's objections, 
but confirmed that which He had said, declaring with marked 
emphasis: Amen, amen, I say unto you, unless you eat 
the flesh of the Son of Man, and drink his blood, you 
shall not have life in you. (v. 54.) He that eateth my 
flesh and drinketh my blood, hath everlasting life, 
and I will raise him up at the last clay. For my flesh 
is meat indeed, and my blood is drink indeed. He that 
eateth my flesh and drinketh my blood, abideth in me, 
and I in him. As the living Father hath sent me, and I 
live by the Father; so he that eateth me, the same also 
shall live by me. This is the bread that came down 
from heaven Not as your fathers did eat manna and 
are dead. He that eateth this bread, shall live forever. 
{v. 55-59.) Jesus, therefore, said distinctly and plainly, that at 
a future time He would give His own body and blood as the true 
nourishment of the soul; besides, the Jews and the disciples alike 
received these words in their true literal sense, and knew that 
Jesus did not here mention His body and blood in an allegorical 
sense, but meant to give them His own real flesh and blood for 
food; and it, was, because they believed it impossible for Jesus to 
give them His body and blood for food, and because they sup- 
posed He would give them His dead flesh in a coarse, sensual 
manner, that the Jews murmured, and even several of His dis- 
ciples said: This saying is hard, and who can hear it? But 
Jesus persisted in His words: My flesh is meat indeed, &c, 
and calls the attention of His disciples to another miracle: to His 



23* 



356 DETAILED INSTRUCTION ON THE MOST HOLY SACRAMENT 



future ascension, which would he still more incredible, hut would 
come to pass; and by the words: It is the spirit which quick- 
eneth, the flesh profiteth nothing, the words which I 
have spoken to you, are spirit and life {v. 64), He shows 
them, that this mystery could be believed only by the light and 
grace of the Holy Spirit, but could not be comprehended by a 
carnal, sensual method of thought, and the partaking of His body 
and blood would not be in a coarse, sensual manner, but in a 
mysterious way. But in spite even of this, many of His disciples 
still found the saying hard, and left Him, and went no louger with 
Him. (v. 67.) They found the saying hard, because, as our Sa- 
viour expressly said, they were lacking in faith. He let them go, 
and said to His apostles: Will you also go away? thereby 
giving it to be seen that those who left Him, understood Him 
clearly enough, and that His words did contain something hard 
for the mind to believe. But the apostles did not leave Him, they 
were too well assured of His divinity, and that to Him all was 
possible, as St. Peter clearly expresses: Lord, to whom shall 
we go? Thou hast the words of eternal life. And we 
have believed and known that thou art Christ, the Son 
of God. (v. 69,70.) 

From the account given by St. John, it is plainly seen that 
Christ really promised to give us for our food His most precious 
body and blood, really and essentially, in a wonderful, myste- 
rious manner, and that He did not as those who contemn this most 
holy Sacrament assert, speak figuratively of faith in Him. If Je- 
sus had so meant it, He would have so explained it to the Jews 
and to His disciples who took His words literally, and therefore 
could not comprehend, how Jesus could give His flesh and blood 
to them for their food. But Jesus persisted in His words, that 
His flesh was truly food, and His blood really drink, He even 
made it the strictest duty to eat His flesh and drink His blood 
(v. 54); He shows the benefits arising from this nourishment of 
the soul {v. 55), and the reason why this food was so necessary 
and useful (r. 56^; and when His disciples, because it was a hard 
saying, left Him, He allowed them to go, for they would not be- 
lieve His words, and could not believe them on account of their 
carnal manner of thinking. For this holy mystery must be be- 
lieved, and cannot be comprehended. Jesus has, then, promised, 
as the Catholic Church has always maintained and taught, that 
His body and blood would be present under the appearance of 
bread and wine in the blessed Sacrament, a true nourishment for 
the soul, and that which He promised, He has really given. 

When and in what manner did Christ institute the most holy Sacra- 
ment of the Altar ? 

At the Last Supper, on the day before His passion, after He 
had with His apostles eaten of the paschal lamb, which was a 



OF THE ALTAR, AND OX HOLY COMMUNION. 357 




ppototype of this mystery. Three sacred Evangelists Matthew 
(xxvi. 26—29), Mark (xiv* 22—24), and Luke (xxii. 19—20) relate 
in few, but plain words, that on this evening Jesus took into His 
hand bread and the chalice, blessed and gave both to His disciples, 
saying: This is my body, that will be given for you; 
this is my blood, which will be shed for you and for 
many. Here took place in a miraculous manner, by the allpower- 
ful word of Christ, the mysterious transformation, here Jesus 
gave Himself to His apostles for food, and instituted that most 
holy meal of love of which the Church says, that it contains all 
sweetness. That which three evangelists plainly relate, St. Paul 
contirms in his first epistle to the Corinthians (xi. 23—29. See this 
day's epistle.), in which to his account of the institution of the 
blessed Sacrament he adds: Whosoever shall eat this bread, 
or drink the chalice of the Lord unworthily (that is, in 



358 DETAILED INSTRUCTION ON THE MOST HOLY SACRAMENT 

a state of sin), shall be guilty of the body and blood of 
the Lord, .... eateth and drinketh judgment to himself. 
(». 27—29.) 

From these words and those of the three sacred evangelists 
already mentioned, it is clear that Jesus really fulfilled His pro- 
mise, really instituted the most holy Sacrament, and gave His 
most sacred body and blood to the apostles for their food. No 
one of the evangelists, nor St. Paul, informs us that Christ paid : 
this will become my body, or this signifies my body. 
All agree that our Saviour said this is my body, this is 
my blood, and they therefore, decidedly mean us to under- 
stand that Christ's body and blood are really, truly, and essen- 
tially present under the appearance of bread and wine, as soon 
as the mysterious change has taken place. And this is con- 
firmed by the words: that is given for you, which shall 
be shed for you and for many; because Christ gave neither 
bread nor wine, nor a figure of His body and blood, for our re- 
demption, but His real body, and His real blood, and St. Paul 
could not assert that we could eat the body and blood of the 
Lord unworthily, if under the appearance of bread and wine 
were present not the real body and blood of Christ, but only a 
figure of them, or if they were only bread and wine. This is also 
proved by the universal faith of the Catholic Church, which in 
accordance with Scripture and the oldest, uninterrupted Aposto- 
lic traditions *) has always believed and taught, that under the 
appearance of bread and wine the real body and blood of Christ 
are present, as the Oecumenical Council of Trent expressly de- 
clares (Sess. xiii. c. 1. can. 1. de sacros. Euchar.): "All our an- 
cestors who were of the Church of Christ, and have spoken of this 
most blessed Sacrament, have in the plainest manner professed, 
that our Redeemer instituted this wonderful Sacrament at the 
Last Supper, when having blessed the bread and wine He assured 
the apostles in the plainest and most exact words, that He was 



*) Thus St. Ignatius who was instructed by the apostles themselves, re- 
bukes in these words those who even at that time would not believe in the 
change of the bread and wine into the body of the Lord : "They do not be- 
lieve that the real body of Jesus Christ our Redeemer who suffered for us 
and has risen from death, is contained in the Sacrament of the Altar." (Ep. 
ad. Smyr.J Thus St. Irenaeus who was a disciple of St. Polycarp, a pupil of 
St. John the Evangelist, writes: "Of tho bread is made the body of Christ." 
(Lib. iv. adv. hcerj In the same manner St. Cyril: "Since Christ our Lord 
said of this bread, This is my body, who dares doubt it? Since He said, 
This is my blood, who dares to say, it is not His blood?" (Lib.lv. regul. 
Cat.) and in another place: "Bread and wine which before the invocation of 
the most Holy Trinity were only bread and wine, become after this invoca- 
tion the body and blood of Christ." (Cat. myrt. \.) 

What can the unbelievers say to this old testimony? Do they know the 
truth better than those apostles who themselves saw and heard Jesus at the 
Last Supper, and who taught their disciples that which they had seen and 
heard? All Christian antiquily proves their error! 



OF THE ALTAR, AND ON HOLY COMMUNION. 



359 



giving them His body and blood itself; and if any one denies, 
that the holy Eucharist really, truly, and substantially contains 
the body and blood, the soul and divinity of our Lord Jesus 
Christ, therefore the whole Christ, and asserts, that it is only a 
sign or figure without virtue, let him be anathema.'' 

Did Christ institute this Sacrament for all time? 

Yes, for when He had promised that the bread which He 
would give, was His flesh for the life of the world {John 
vi. 52.), and had said expressly that whosoever did not eat His 
flesh and drink His blood, would not have life in him, He, at the 
Last Supper, by the words: Do this for a commemoration 
of me {Luke xii. 19.), gave to the apostles and their successors, 
the priests, the power to receive it and administer it as a soul- 
food, which power the apostles and their successors, the priests, 
have always exercised (i. Cor. x. 16.), and will exercise to the end 
of the world. 

How long after the change does Christ remain present under the 
appearance of bread and wine? 
As long as the appearances remain ; this was always the faith 
of the Church ; therefore in the Church's early days when she was 
tried in the fire of persecution after the sacrifice, the sacred body 
of our Lord was taken home by the Christians to save the my- 
stery from the pagans ; at home they preserved it, and received it 
by their own hands, as testified to by the holy fathers of the Church 
Justin, Cyprian, Basil, and others. But when persecution had 
ceased, and the Church was permitted to profess the faith openly, 
and without hinderance, the blessed Sacrament was kept, in the 
Churches, enclosed in precious vessels (ciborium, remonstrance, 
or ostensorium) made for the purpose; and in later times it was 
also exposed, on solemn occasions, for public adoration. 

Do we Catholics adore bread when we pay adoration to the blessed 
Sacrament in the ciborium, or remonstrance, or tabernacle? 

No; we do not adore bread, for there is no bread there, but 
the most sacred body and blood of Christ, who, in the form of 
bread is truly present. Whereever Christ is, adoration is due Him, 
as by angels so by men. St. Augustine says: u No one partakes 
this body until he has first adored it, and we not only do not sin 
when we adore it, but would sin if we did not adore it." And the 
Council of Trent excommunicates those who assert, that it is not 
allowable to adore Christ, the only begotten Son of God, in the 
blessed Sacrament. How unjust are those unbelievers who sneer 
at this adoration, when it has never entered into the mind of any 
Catholic to adore the external appearances in this Sacrament, but 
the Saviour hidden under the appearances ; and how grievously 
do those indifferent Catholics sin who show Christ so little vene- 
ration in this Sacrament, and so seldom adore Him if at all! 



360 DETAILED INSTRUCTION ON THE MOST HOLY SACRAMENT 

What are the external signs of this Sacrament? 
The forms of bread and wine, that is, their taste, their shape, 
their color ; but the substance of the bread and wine is by con- 
secration changed into the real body and blood of Christ, and 
only appearances of bread and wine remain, and are observable 
by the senses. 

Where and by whom is this consecration effected? 
This consecration is effected on the altar during the holy Sa- 
crifice of the Mass (therefore the name Sacrament of the Al- 
tar), when the priest, not in his own name, but in the name and 
by the power of Christ, pronounces over the bread and wine the 
words which Christ Himself pronounced when He instituted this 
holy Sacrament. St. Ambrose very beautifully writes of this: 
'-When it comes to this that the Sacrament is to be accomplished, 
the priest no longer uses his own words, but Christ's words, 
therefore Christ's words consummate the Sacrament." 

Is Christ present under each form? 

Christ is really and truly present under both forms, present 
in divinity and humanity, body and soul, flesh and blood. This is 
especially grounded on St. Paul's words: Knowing that Christ 
rising again from the dead, dieth now no more. {Rom. 
vi. 9.) Then as Christ dies no more, and as a living body cannot 
be living without soul and blood, nor with the blood separated 
from the body, it follows from the real presence of Christ, that 
He is entirely present under each of the forms, and the Council 
of Trent therefore says: "Whoever denies that in the awe in- 
spiring Sacrament of the Eucharist the whole Christ is present in 
both of the forms, in each part of each form, where a separation 
has taken place, let him be anathema." 

Then no matter how many receive this Sacrament, does each one 

receive Christ? 

Yes, for each one of the apostles received Christ entirely, and 
if God by His omnipotence can cause it so, that all men and each 
individual man can at the same instant rejoice in the sun's light, 
and enjoy it in its entirety, and if He could make one and the 
same voice to resound in the ears of all the listeners, is He not 
able to give the body of Christ whole and entire to as many as 
wish to receive it? 

Is it necessary, that this Sacrament should be received in both forms? 

No, for as it has already been said, Christ is present wholly, 
with flesh and blood, humanity and divinity, body and soul, in 
each of the forms. Christ promises eternal life to the recipient 
of one form only, when He says: If any man eat of this bread, 
he shall live'for ever, and the bread that I will give, is 
my flesh for the life of the world. {John vi. 52.) The first 
Christians, in times of persecution, received this Sacrament under 



OF THE ALTAR, AND ON HOLY COMMUNION. 



361 



the form of bread secretly in their houses. Though in earlier 
times, the faithful, like the priests, received the chalice, it was 
not strictly required, and the Church for important reasons has 
since ordered the reception of Communion under but one form, 
and this because by the great crowding of the people to holy Com- 
munion, there was danger that the blood of our Lord might be 
spilled, and thus dishonored ; because as the blessed Sacrament 
must always be ready for the sick, it was feared that the form of 
wine might be injured by being long kept; because many cannot 
endure the taste of wine; because in some countries there is lack 
of wine, and it can be obtained only at great cost and with much 
difficulty, and finally, in order to refute the error of those who 
denied, that Christ is entirely present under each form. 

As the Church for important reasons has made this regulation, 
she can also change it, but she must always condemn the error of 
those who assert, that under the form of bread is contained the 
bloodless body, and under the form of wine the lifeless blood of 
Christ; for Christ, living and reigning over death, has no dead, 
bloodless body, no lifeless blood. 

What are the effects of the reception of holy Communion? 

The graces of this most holy Sacrament, are, as the Roman 
Catechism says, immeasurable ; it is the fountain of all grace, for 
it contains the Fountain and Author of all Sacraments, Christ our 
Lord, from whom as from a fountain flows into the Sacraments 
all they have of good and perfect. According to the doctrine of 
the Church, there are six special effects of grace produced by 
this Sacrament in those who worthily receive it. It unites the 
recipient of it with Christ, which Christ plainly shows when 
He says: He that eateth my flesh and drinketh my blood, 
abideth in me and I in him {John vi. 57.); whence the name 
Communion, Union, of which St. Leo writes: "The participation 
of the body and soul of Christ transforms us into that which we 
receive," and from this union with Christ, our Head, arises also a 
nearer union with our brethren and sisters in Christ, into one 
body. (i. Cor. x. 17.) It preserves and increases sancti- 
fying grace, which is the spiritual life of the soul, for our Sa- 
viour says: He that eateth me, the same also shall live 
by me. (John\\. 58.) It diminishes in us the threefold evil 
concupiscence and strengthens us against the tempta- 
tions of the devil. St. Bernard says: "This holy Sacrament 
produces two effects in us, it diminishes sensation in small sins, it 
removes the full consent in grievous sins; if any of you feel not 
so often now the harsh emotion of anger, of envy, or impurity, 
you owe it to the body and blood of the Lord ;" and St. Chry- 
sostom: "When we communicate worthily, we return from the 
table, like fiery lions, terrible to the devils." It causes us to per- 
form good works with strength and courage; for he who 



362 DETAILED INSTRUCTION, &c. 

abides in Christ, and Christ in him, bears much fruit. {John xv.) 
It effaces venial sin, and preserves from mortal sin, as 
St. Ambrose says: "This daily bread is used as a help against 
daily weakness;" and as by the enjoyment of this holy Sacrament, 
we are made in a special manner the property, the lambs of Christ, 
which He Himself nourishes with His own heart's blood, He does 
not permit us to be taken out of His hands; but this only when 
we cooperate with the Saviour's grace, by prayer, vigilance, and 
contest. It brings us to a glorious resurrection and to 
eternal happiness; for he who communicates worthily, posses- 
ses Him who is the resurrection and the life {John xi. 25.), 
who has said: He that eateth my flesh and drinketh my 
blood, hath everlasting life: and I will raise him up in 
the last day. {Jo/mvi. 55.) He has therefore in Christ a pledge, 
that he will rise in glory and live for ever. If the receiving of 
this Sacrament produces such great results, how frequently, with 
what sincere desire should Ave hasten to enjoy this sweetest food 
of heaven, this fountain of all grace! The first Christians received 
it daily, and St. Augustine says: "Daily receive, what daily be- 
nefits!" and St. Cyril: "The baptized may know that they remove 
themselves far from eternal life, when they remain a long time 
from Communion." Ah, whence comes, in our days, the indiffe- 
rence, the weakness, the impiety of so many Christians but from 
the neglect and unworthy reception of Communion! My Chris- 
tian, close not your ears to Jesus' voice which invites you so ten- 
derly to His banquet: Come to me all you who are heavily 
burdened and 1 will refresh you. Go often, very often to 
Him; but when you go to Him, do* not neglect to prepare for His 
worthy reception, and you will soon feel its effects in your soul, 
and you will find all that has been said of it to be true. 

In ivhat does the worthy preparation for this holy Sacrament 

consist? 

The worthy preparation of the-soul consists: in purifying our- 
selves by a sincere confession from all grievous sins; for one 
who receives holy Communion while in mortal sin, draws down 
upon himself, as the apostle says, judgment and condemnation; 
and in approaching the holy table with deepest humility, sincere 
love, and fervent desire. The worthy preparation of the body 
consists in fasting from twelve o' clock, midnight, before receiv- 
ing Communion, and in coming properly dressed to the Lord's 
banquet. 

The holy Sacrament of the Altar is preserved in the taber- 
nacle, in front of which a light is kept burning, day and night, 
partly to show that Christ, the light of the world, is here present, 
partly that we may bear in mind that every Christian congrega- 
tion should contain in itself the light of faith, the flame of hope, 
the warmth of divine love, and the fire of true devotion, by a 



INSTRUCTION FOR THE FEAST OF THE SACRED HEART OF JESUS. 363 



pious life manifesting and consuming itself, like a light, in the 
service of God. Do you believe, my Christian, as a Christian you 
must believe, that under the appearance of bread Christ is really 
present in the tabernacle, and that He is your Redeemer, your 
Saviour, your Lord and King, the best friend and lover of your 
soul, whose pleasure it is to dwell among the children of men ? 
then it is your duty to often visit Him in this most holy Sacra- 
ment, and offer Him your homage and adoration. "It is certain," 
says St. Alphonsus Ligouri, "that next to the enjoyment of this 
holy Sacrament in Communion, the adoration of Jesus in this Sa- 
crament^ is the best and most pleasing of all devotional exercises, 
and of the greatest advantage to us." Hesitate not, therefore, to 
practise this devotion, from this day renounce intercourse with 
others, and go for at least half or a quarter of an hour to the 
Church, to entertain yourself there with Christ. Know that the 
time which you spend in this way, will be of the greatest conso- 
lation to you in the hour of death and through all eternity. Visit 
Jesus not only in the Church, but also fail not to accompany and 
adore Him when carried in processions, or to sick persons. You 
will thus show your Lord the homage due to Him, gather great 
merits for yourself, and have the sure hope, that Christ will one 
day repay you a hundredfold. 

NOTE. The blessed Sacrament as a Sacrifice, and the holy Mass 
and its ceremonies, are treated upon towards the end of this book. 



INSTRUCTION FOR THE FEAST OF THE 
SACRED HEART OF JESUS. 




ORIGIN OF THIS FESTIVAL. 

Fter many devoted souls had venerated the 
sacred heart of Jesus, with sincere devotion, 
in the solitude of quiet life, as is seen from 
the lives of St. Augustine, St. Bernard, Bona- 
ventura, Thomas of Aquine, Francis de Sales, 
Ignatius, St. Clara, St. Gertrude, Mechtiidis, 
Catharine of Sienna, Theresa, and others, 
the divine Saviour willed that His heart's infinite love should be 
recognized by all men, and be kindled in cold hearts by a new fire 
of love. For this end He made use of a feeble, obscure instru- 
ment, that all the world might know, that the devotion to His lov- 
ing heart, previously almost entirely unknown, was His own work. 
This instrument was one unregarded by the world, but who shone 
before God in all the radiance of the most sublime virtues, the 
nun Margaret Alacoque, of the order of the Visitation of Mary, 
at Paray, in Burgundy. To this His pure bride, whom He had 



364 



INSTRUCTION FOR THE FEAST 



made His useful instrument by the most severe and constant exer- 
cise of humility and obedience, the Saviour several times appeared 
showing her His loving heart, placed as on a throne, surrounded 
by flames, transparent as crystal, with rays brighter than the sun; 
the wound which He has received on the cross when His side was 
pierced, was plainly seen; it was bound with thorns, and above it 
in the midst of mounting flames shone the sign of love— the cross. 

When she one day during the octave of Corpus Christi was 
wrapt, as was her custom, in deep devotion before the blessed 
Sacrament, the divine Saviour again appeared to her, showed her 
His loving heart, and said: "See this heart which has so loved 
men, that it has spared nothing, has exhausted and consumed it- 
self in order to show its love for them. Instead of gratitude, I 
receive from the greatest number of them only ingratitude by 
their contempt, irreverence, sacrilege, and coldness to me in this 
Sacrament of love. And what still more pains me, those very 
hearts which are consecrated to me, act in the same manner 
towards me. Therefore, I require you to have the first Friday 
after the octave of Corpus Christi appointed a special festival, to 
honor my heart by solemn acts of reparations, and that Commu- 
nion be received on this day in satisfaction lor the awful abuse 
with which it has been treated during the time of its exposition 
on the altar. I promise you, that my heart will become, as it were 
larger, to shower a more abundant fulness of divine love upon 
those who show honor to it themselves, and cause others to pay 
it homage." 

Margaret obeyed, but found everywhere the greatest opposi- 
tion, actually sneers and persecution, even from her sister in reli- 
gion, until finally, with the aid of her divine spouse, she succeeded 
as mistress of novices, in bringing the young novices to the vene- 
ration of the sacred heart of Jesus. But this did not content her 
zeal; although opposition continued, she strove to fulfil the com- 
mand of Jesus, who assisted her, by at last changing the hardened 
hearts of the nuns and inflaming them with the same love of His 
sacred heart. The devotion spread from there to the adjoining 
dioceses, where confraternities in honor of the sacred heart of 
Jesus arose, and Pope Clement XIII., after causing the strictest 
investigation to be made, commanded the Festival of the Sacred 
Heart of Jesus to be observed throughout the Catholic Church, on 
the first Friday after the octave of Corpus Christi. 

ON DEVOTION TO THE SACRED HEAET OF JESUS. 

B, Object of this Devotion. 
Y the sacred heart of Jesus must be understood not the life- 
less heart, separated from the body of Christ, but the tender, 
loving heart of the God-Man, the home of all His emotions, the 
fountain of all His virtues, and the most touching embodiment of 



OF THE SACKED HEART OF JESUS. 



365 



His infinite love for man. The Catholic Church, in like manner, 
sets apart certain festivals with appropriate Mass and office, in 
honor of the cross, of our Lord's sacred blood and wounds, that 
our devotion to the Redeemer may be rendered still more intense 
by the contemplation of these objects, for Jesus has shed His 
blood for us, has received wounds for us which He retained even 
after His resurrection, as eternal signs of His immense love for 
man, has taken them with Him to heaven, and will show them to 
us on the judgment day. How much more should our Saviour's 
sacred heart itself be the object of our devotion, since all thoughts, 
sentiments, and emotions of this most loving heart aim only at 
our salvation, and since it is always ready to receive truly penitent 
sinners, to forgive them, again to turn His love to them, and make 
them sharers in eternal bliss. 

Therefore the saints have from the first encouraged a tender 
devotion to this most sacred heart, as already mentioned. "Lon- 
ginus," says St. Augustine, "opened the side of Jesus with His 
spear, in it I enter, and securely rest." "0 how good," exclaims 
St. Bernard, "how lovely to take up my abode in this heart! In 
this temple, in this sanctuary, before this ark of the covenant, I 
will adore and praise the name of the Lord, and say with the 
prophet: I have found in the heart of Jesus, my king, 
my brother, my friend." "Believe me, blinded men," says 
St. Bonaventura, "if you knew how to enter by His sacred wounds 
into the interior of Jesus, you would there find not only a wonder- 
ful sweetness for your soul, but even sweet repose for your body. 
And if there even the body finds rest, how great, think you, 
must be the sweetness which the spirit there enjoys, if through 
these wounds we become united to the sacred heart of Jesus!" 
And St. Peter Damian says: "In this adorable heart we find the 
weapons with which to defend ourselves against our enemies, a 
cure for our ills, powerful help against temptations, the sweet- 
est consolation in suffering, and the purest joy in this valley of 
tears." 

St. Mechtild and St. Gertrude found themselves transported 
in an especial manner by the tenderness of this adorable heart, 
to ardent devotion to it, and Gertrude, enlightened by the Spirit 
of God, spoke these prophetic words: "The Lord retained until 
these late centuries the devotion to His sacred heart, as a last 
effort of His divine love." We have already seen how these words 
have been verified in the pious Margaret. would that Jesus' 
great desire that all men might know and love His sacred heart, 
might be accomplished in us all ! 

11. Excellence of this Devotion. 
It is, says the venerable P. Simon Gourdan : 
1) The most sacred devotion, for by it, man venerates 
the holiest of Christ's heart, by which He has sanctified the 



366 



INSTRUCTION FOR THE FEAST 



Church, glorified His Heavenly Father, and presented Himself to 
us as the perfect model of the most exalted sanctity. 

2) The oldelst devotion of the holy Church, which, in- 
structed by the great St. Paul, has at all times recognized the 
munificence of the sacred heart of Jesus. 

3) The most approved devotion, for the holy Scriptures 
everywhere exhort us, to renew our hearts by changing our lives, 
rendering them contrite by true penance, inflaming them with the 
fire of divine love, and adorning them by the exercise of all virtue. 
Therefore a new heart is promised on which to remodel our heart, 
That heart can be no other than the heart of Jesus, which is 
given us as an example of all virtue, and which we must imitate, 
if we wish to be saved. 

4) The most perfect devotion, for it is the source of all 
other devotions; for the heart of Jesus is that inexhaustible 
treasury, from which the Mother of God and all the other saints 
have drawn their graces, their life, their virtues, and all spiritual 
blessings. Filled from this treasury, other servants of God have 
instituted different devotions. 

5) The most useful devotion, for in it w T e have the Foun- 
tain of Life itself before our eyes, from which w^e can draw di- 
rectly, and increase in all virtue, if we have this divine heart 
continually before us, honor it, consider its holy desires, and seek 
to imitate it. 

6) The devotion most pleasing to Christ, for by it we 
honor God, as Christ requires, in spirit and in truth, because we 
adore the interior power of God, seeking to please His heart, 
Finally, 

7) the most necessary devotion, for its result is that we 
become intimately connected as members with Jesus, our Head, 
that we live by and after His spirit, and become one body with 
Christ, that we have only one heart and soul with Christ, and be- 
come one with Him, which is the aim of all devotions. 

Because this devotion is of such importance, w^e cannot re- 
commend it often enough to all who are anxious for their soul's 
salvation. Every person may certainly cultivate this devotion for 
himself, and venerate the heart of Jesus, but there is a greater 
blessing when pious souls unite in a fraternity, and make the de- 
votion together. In the year 1726 there existed more than three 
hundred such confraternities, and they are now r spread through- 
out all Catholic countries. Do not defay, then, Christian soul, 
to practise this devotion, and to honor the divine heart of Jesus, 
unite with others ; because in this most blessed heart all men 
find their reconciliation, the pious their assurance, sinners their 
hope, the oppressed their comfort, the sick their relief, those 
who are fighting their strength, the dying their refuge, and the 
chosen ones their special joy and bliss. 



OF THE SACRED HEART OF JESUS. 



367 



Tlie Introit of this day's Mass reads: He will have mercy 
according to the multitude of his mercies: for he hath 
not willingly afflicted nor cast off the children of men: 
the Lord is good to them that hope in him, to the soul 
that seeketli him. Allel. Allel. The mercies of the Lord 
I will sing for ever: to generation and generation. (Ps. 
lxxxviii. 1.) Glory, &c. 

PRAYER OF THE CHURCH. Grant, we beseech Thee, 
almighty God, that we who, glorying in the most Sacred 
Heart of Thy beloved Son, celebrate the singular benefits of 
His love towards us, may rejoice equally in their operation 
and their fruit. 

LESSON. (Isai, xii. 1 — 6.) I will give thanks to thee, 
Lord, for thou wast angry with me; thy wrath is turned 
away, and thou hast comforted me. Behold, God is my Sa- 
viour; I will deal confidently, and will not fear; because the 
Lord is my strength, and my praise, and he is become my 
salvation. You shall draw waters with joy out of the Sa- 
viour's fountains : and you shall say in that day : Praise ye 
the Lord, and call upon his name: make his works known 
among the people: remember that his name is high. Sing ye 
to the Lord, for he hath done great things : shew this forth 
in all the earth. Rejoice, and praise, thou habitation of 
Sion : for great is he that is in the midst of thee, the Holy 
One of Israel. 

EXPLANATION. The words of this lesson are a hymn of 
praise for the liberation of the Jews from the hands of their ene- 
mies, and at the same time a prophecy of the coming redemption 
from sin and death, of all mankind through Christ. Man will, then, 
draw waters with joy, says the prophet, from the Saviour's foun- 
tains. These fountains are the graces which Jesus has gained on 
the cross for us, but especially, as says St. Augustine, the holy 
Sacraments of Baptism and Communion, which flow to the Church 
from our Saviour's opened side. We should rejoice on account of 
these graces, and especially on account of this that the Holy One 
of Israel, that is, Christ, the Son of God, dwells in the midst of 
Sion, that is, in the Catholic Church, in the blessed Sacrament, to 
remain there to the end of the world. - 0~let us often approach 
this everflowing fountain of all grace, the holy Sacrament of the 
Altar, and let us draw with confidence consolation, help, and 
strength from this fountain of love. 

GOSPEL. (John xix. 31 — 35.) Then the Jews (because 

it was the parasceve), that the bodies might not remain upon 



368 INSTRUCTION FOR THE FEAST OF THE SACRED HEART OF JESUS. 

the cross on the sabbath-day (for that was a great sabbath- 
day) , besought Pilate that their legs might be broken, and 
that they might be taken away. The soldiers, therefore, 
came : and they broke the legs of the first, and of the other 
that was crucified with him. But after they were come to 
Jesus, when they saw that he was already dead, they did not 
break his legs. But one of the soldiers with a spear opened 
his side, and immediately there came out blood and water. 
And he that saw it, hath given testimony, and his testimony 
is true. 

EXPLANATION. According to the Jewish law a criminal was 
not to be executed, nor the body of one left to remain in the place 
of execution, on the Sabbath day; it was for this reason that the 
Jews asked Pilate, the governor, to have the bodies of Christ and 
the two thieves buried. Before this could be done, the bones of 
the crucified, according to the Roman law, had to be broken with 
iron clubs. The soldiers did so to the two thieves, who were yet 
alive ; but when they came to Jesus and found Him dead, one of 
them, Longinus, opened the Saviour's side with a spear, as was 
foretold by the prophet. 

But Jesus had His most sacred heart opened to atone and ef- 
face those sins of men which originate in the heart, as Christ 
Himself says {Matt. xv. 19): From the heart cometh forth 
evil thoughts, murders, adulteries, fornications, thefts, 
false testimonies, blasphemies; also to show us the im- 
mense love with which He has loved us from the first, and to 
which the spear, so to speak, was to point to us; to let us see that 
nothing was too dear for Him to give to us, when He even shed 
the last drop of His heart's blood for our salvation ; to make, as 
it were, a place of refuge in His heart for us, as St. Augustine 
says: u The evangelist choose his words; he does not say, the 
soldiers pierced or wounded His side, but opened it, as if to 
open for us the door of life, from which flow the Sacraments of 
the Church, without which there can be no access to that life 
which is the true life." As often, then, as a temptation arises, or 
trouble depresses us, let us take refuge in that place, and dwell 
there, until the tempest is over ; as says the prophet (Is. ii. 10.) : 
Enter thou into the rock, and hide thyself in the pit. 
Who is the rock but Christ, and what the pit but His wound? 

AN OFFERING OF ONE'S SELF TO THE SACRED 
HEART OF JESUS. 

[An indulgence of one hundred days is gained by saying this 
prayer with true contrition, before a picture of the sacred heart of 





INSTRUCTION FOR THE SECOND SUNDAY AFTER PENTECOST. 369 

Jesus, and a plenary indulgence by saying it every day for a month, 
and on some one day of the month confessing, communicating, and 
praying in union with the Church's intention.] 

Jesus, most worthy of love! I gratefully offer Thee my 
heart in compensation for my great unfaithfulness, and con- 
secrate myself wholly and forever to Thy service, purposing, 
with Thy grace no more to offend Thee. Amen. 



INSTRUCTION FOR THE SECOND SUNDAY 
AFTER PENTECOST, 



Ntroit: The Lord hath become my pro- 
tector, and set me at large: he has sav- 
ed me, because he loved me. (Ps. xvii.) 
I will love thee, Lord, my strength: 
the Lord is my support, my refuge, and 
my deliverer. Glory, &c. 

PRAYER OF THE CHURCH. Grant us, Lord, both a 
constant love and fear of Thy holy name : since Thou never 
withdrawest Thy protection from those, whom Thou solidly 
groundest in Thy love. Thro 1 . 

EPISTLE, (i. John iii. 13—18.) Dearly beloved: Wonder 
not if the world hate you. We know that we have passed 
from death to life, because we love the brethren. He that 
loveth not, abideth in death. Whosoever hateth his brother, 
is a murderer. And you know that no murderer hath eternal 
life abiding in himself. In this we have known the charity 
of God, because he hath laid down his life for us ; and we 
ought to lay down our lives for the brethren. He that hath 
the .substance of this world, and shall see his brother in need, 
and shut up his bowels from him : how doth the charity of 
God abide in him? My little children, let us not love in word, 
nor in tongue, but in deed, and in truth. 

EXPLANATION. People who are really pious, have always 
something to suffer from the wicked world, as Jesus foretold, but 
they do not cease to love their persecutors as their best friends, 
and are ready, if necessary, to give their life for their enemies, 
as did Christ. Thus should all Christians act ; for the- love of 
our neighbor and even of our enemies, is a universal command, a 
law that binds all; it is the life of the soul. Hatred deprives the 




24 



370 INSTRUCTION FOR THE SECOND SUNDAY AFTER PENTECOST. 

soul of this life, and makes man a murderer, because hatred is the 
beginning of murder, and often ends in murder or homicide. By 
]ove we know the true Christians. {John xiii. 35.) St. John even 
considers love the certain sign of being chosen for eternal life, 
when he says: We know, we have passed from death to 
life, because we love the brethren. Alas! how few will be 
chosen, among the Christians of to-day, because there is so little 
love among them ! With empty compliments, assurances of friend- 
ship, &c, love appears only in words, only on the tongue, and 
such idle, ephemeral, worthless love is found everywhere in this 
world ; but love which is love in truth and reality, which shows 
charity to the suffering, how rare it is ! and yet only to this love 
is promised eternal life, because it alone rests on the love of God. 

GOSPEL. (Lake xiv. 16 — 24.) At that time : Jesus spoke 
this parable to the Pharisees : A certain man made a great 
supper, and invited many, and he sent his servant at the 
hour of supper to say to them that were invited, that they 
should come, for now all things are ready. And they began 
. all at once to make excuse. The first said to him : I have 
bought a farm, and must needs go out and see it: I pray 
thee, hold me excused. And another said: I have bought five 
yokes of oxen, and I go to try them : I pray thee, hold me ex- 
cused. And another said: I have married a wife, and thefe- 
fore I cannot come. And the servant returning told these 
things to his lord. Then the master of the house being angry 
said to his servant: Go out quickly into the streets and lanes 
of the city, and bring in hither the poor, and the feeble, and 
the blind, and the lame. — And the servant said: Lord, it is 
done as thou hast commanded, and yet there is room. And 
the lord said to the servant: Go out into the high ways and 
hedges ; and compel them to come in, that my house may be 
filled. But I say unto you, that none of those men that were 
invited, shall taste of my supper. 

What is to be understood by this great supper? 

The Church militant on earth, in which the true doctrine of 
Jesus and His most precious flesh and blood are given as food to 
those who belong to her, and also the Church triumphant in hea- 
ven, in which God Himself, in the beatific vision, is the nourish- 
ment given. This supper is called great, because God Himself has 
founded the Church; because the Church embraces heaven and 



INSTRUCTION FOR THE SECOND SUNDAY AFTER PENTECOST. 37^ 




earth, hence many belong and will belong to her; and because 
having ended the contest on earth, she will last forever in hea- 
ven. There the saints of God will enjoy the Highest Good for all 
eternity, and will have nothing to wish for, since all their de- 
sires will be there realized. 0, what happiness it is, that we are 
invited even now to this supper, are even now guests, and are 
nourished as such here with the teachings of Christ, and with His 
most sacred flesh and blood. 

Who is it thai prepares the supper? 
It is Christ, the God-Man, who for our benefit has not only 
instituted His Church, to which He has entrusted His doctrine 
and the Sacrament of His flesh and blood, but has gained eternal 
salvation for us by His passion and death, and who has, first by 
the prophets, who foretold Him and His divine kingdom, and 



24* 



372 INSTRUCTION FOR THE SECOND SUNDAY AFTER PENTECOST. 

afterwards through His apostles, invited us, and is ever inviting 
us, through the successors of the apostles, to His supper. 

Who are they who excuse themselves? 

They are principally the Jews who bound by pride and avarice 
to earthly possessions, and blinded by the pleasures of the world, 
did not recognize Jesus, and came not to His Church. By him 
who said, he had bought a farm, are meant in general those who 
by constant anxieties about the possession of earthly goods and 
the riches of this world, become indifferent to eternal salvation. 
By him who had bought five yokes of oxen, is to be understood 
that sort of busy men, who are so burdened with work and bu- 
siness that they find no time to work for heaven, for they even 
appropriate Sundays and festivals to their worldly affairs. By 
him who had taken a wife, and says, without ceremony, that he 
cannot come, the carnal, impure men are represented, who have 
rendered themselves by their lusts, incapable of spiritual and 
heavenly joys. Since all these different sorts of persons do not 
wish to have part in the heavenly banquet, God has excluded 
them and called others. 

Who are meant by the others, the poor, the feeble, the blind, and 
the lame, who are called after the first invitations? 

The humble and submissive Jews, the publicans, also the Sa- 
maritans and the gentiles, who did not reject Jesus and His 
doctrine as did. the proud, highminded, carnal Pharisees and scri- 
bes, to whom Jesus spoke in this parable. The former faithfully 
received Him, entered His Church, and became participators in 
eternal happiness. This is daily repeated, because God excludes 
from the kingdom of heaven those proud, avaricious, and carnal 
Christians who are ever invited by His servants, the priests, to 
the enjoyment of holy Communion, but who reject the invitation, 
and, on the contrary, welcomes the poor, despised people, the 
penitent sinners, by separating them, through the inspirations of 
His grace, and by the adversities which He sends them, from love 
of the world. Thus, in a measure, He forces them to take part in 
the spiritual joys of a sincerely pious life in His Church on earth, 
and in the heavenly bliss of His Church in heaven. 

SUPPLICATION. I thank Thee, most merciful Jesus, 
that Thou hast called me to Thy Church, permitting me so 
often to share in the banquet of Thy love, and that by Thy 
sufferings and death Thou hast obtained the joys of heaven 
for me. Force me to Thy pleasure, compel me to it by tem- 
poral trials, that by the use of these graces I may gain, that 
my place may not some day be given to another. 



373 



MOEAL LESSONS CONCERNING THE VICE OF 



IMPURITY. 



/ have taken a wife, and therefore cannot come. 




(Luke xiv. 20.) 



Rom this foolish excuse it would seem as if married life were 



I an obstacle to prevent arriving at the heavenly banquet, 
although lawful, chaste, Christian marriage is, on the contrary, a 
means of eternal salvation for those to whom the gift of continency 
is not given. The excuse of this married person was not grounded 
in his station of life, but in his inordinate inclination for carnal 
pleasures, which renders the man who gives way to it, unfit for 
spiritual or heavenly things, for the sensual man perceiveth 
not the things that are of the Spirit of God. (i. Cor. ii. 14.) 

Unfortunate indeed are they who suffer themselves to be car- 
ried away by their sensual lusts, who give away the priceless 
jewel of chastity and purity of heart, which makes man equal to 
the angels (Matt. xxii. 30.), who for a momentary enjoyment of 
sinful pleasure lose that white and precious garment in which 
chaste souls, who preserve it unstained, will shine for ever in 
heaven before the face of God! And what benefit does the impure 
man derive from the gratification of vile lust? He gains nothing 
but intolerable disgust when the sin is consummated, the torment 
of a remorseful conscience, the anger and contempt of God, and, 
unless he repents, eternal torments in hell; for the apostle says: 
Be not deceived; neither fornicators, nor adulterers, 
nor the effeminate shall possess the kingdom of God. 
(i. Cor. vi. 9, 10.) It is seen from the examples of the Old Law, 
how much God hates and abominates the sins of impurity; for 
why did God regret having created man? (Gen. vi. 6.) Why did 
He destroy all except a very few, by a universal deluge? (Gen. yi. 
17.) Why did He lay the cities of Sodom and Gomorrha in ashes j 
by a rain of fire and brimstone? (Gen. xix.) Why did He punish 
the two brothers, Her and Onan, by a sudden death? (Gen. xix. 38.) 
Why did He permit the whole tribe of Benjamin to be extirpated? 
(Judges xx.) Why? But because of these detestable sins of im- 
purity. And is this vice not indeed detestable, and an object of 
the just wrath of God ? By these sins an impure man disgraces 
his body which should be a member of Christ, a temple of the 
Holy Ghost; he disgraces his soul, the image of God, purified and 
purchased by the precious blood of Christ, and lowers himself 
beneath the animal which, devoid of intellect, follows its instinct : 
he weakens the power of his body and soul, and ruins his health; 
he loses the respect of the good, scandalizes his fellowmen, vo- 
luntarily separates himself from the communion of saints, deprives 
himself of the sanctifying grace of God and participation in the 
merits of Jesus and His saints, and, if he continues like an animal 
to wallow in this vice, he finally falls into such blindness and hard- 



J 



374 MORAL LESSONS CONCERNING THE VICE OF DIPURITT. 

heartedness, that eternal truths, death, judgment, hell, and eter- 
nity no longer make any impression upon him; the most abo- 
minable crimes of impurity he considers as trifles, as human 
weaknesses, no sin at all. He is therefore but seldom or never 
converted, because the evil habit has become his second nature, 
which he can no longer overcome without an extraordinary grace 
of God. This God seldom gives, because the impure man gene- 
rally despises ordinary means and graces, and therefore despairs 
and casts himself into the pool of eternal fire, where the worm 
dies not, and where with Satan and his angels the impure shall 
be for ever tormented. 

Suffer not yourself to be deceived, my Christian, by the words 
"Love and friendship", with which it is sought to cover this vice, 
and make it appear a weakness clinging to man. This impure 
love is a fire which has its origin in hell, and will in hell eter- 
nally torment the bodies in which it has prevailed. That which 
God so much detests and so punishes, certainly cannot be a trifle, 
a human weakness ! Imprint deeply in your heart, that all im- 
pure thoughts, desires, looks, to which you consent, all impure 
words, songs, exposures, touches, jokes, and such things, are great 
sins which exclude you from the kingdom of heaven, into which 
nothing defiled can enter. Remember that he who looks at a woman 
with desire, has already, as Christ says, committed adultery in 
his heart. (Matt. v. 28.) We must, then, carefully guard against 
"such trifles" as the wicked world calls them, if we do not wish 
to expose ourselves to the greatest danger of losing our souls. 
Although it is certainly difficult for an impure person to be con- 
verted, yet he should not despair. God does not cast away even 
the greatest sinner; Jesus forgave the adulteress in the temple, 
and forgave and received Mary Magdalen. But such a one must 
make use of the proper means to prevent a relapse, and to re- 
gain the grace of God. Of these means those also may make use, 
who have not defiled themselves by the sin of impurity. These 
means are : 

1. Constant prayer. The wise king advises to this: As I 
knew that I could not otherwise be continent, except 
God gave it, I went to the Lord and besought him. 
( Wisd. viii. 21.) 2. Mortification of the flesh by fasting 
and abstinence; for Jesus says of this kind of impure spirits, 
that they can in no other way be cast out but by prayer and 
fasting. (Matt. xvii. 20.) 3. The frequent meditation on the 
four last things, and on the bitter sufferings of our 
Lord; for there is, says St. Augustine, no more powerful and 
effective means against the heat of lust than the death of the Re- 
deemer. 4. The quiet consideration of the temporal and 
eternal evils which follow this vice, as already described. 5. 
The love and veneration of the Blessed Virgin who is 
the mother of beautiful love and refuge of all sinners, of whom 



INSTRUCTION FOR THE THIRD SUNDAY AFTER PENTECOST. 375 



St. Bernard says, "that no, one lias ever invoked her in his neces- 
sities without being heard." 6. The careful training of the 
eyes. The pious Job made a covenant with his eyes, that he would 
not so much as look upon a virgin. {Job. xxxi. 1.) 7. The avoid- 
ance of evil occasions, especially the avoidance of inter- 
course with persons of the other sex. "Remember," says 
St. Jerome, "that a woman drove out the inhabitants of paradise, 
and that you are not holier than David, not stronger than Sam- 
son, not wiser than Solomon, who all fell by wrong intercourse." 
8. The avoidance of idleness; for idleness, says the proverb, 
is the beginning of all evil. 9. The quick driving away of 
all bad thoughts by often pronouncing the names of Jesus and 
Mary, which, as St. Alphonsus Ligouri says, have the special 
power of driving away wrong thoughts. 10. The frequent use 
of the holy Sacraments of Penance and of the Altar. 
This last remedy in particular, is a certain cure if we make known 
to our confessor, and always if possible to the same one, our 
weaknesses, and use precisely the remedies he prescribes. The 
Scripture says in regard to holy Communion, that it is the grain 
from which virgins spring, and the table which God has prepared 
against all temptations that annoy us. 

THE CHURCH'S PRAYER FOR CONTINENCY. Inflame, 
Lord, our veins and hearts with the fire of Thy Holy Spirit, 
that we may serve Thee with pure bodies, and please Thee 
with clean hearts. Amen. 



INSTRUCTION FOR THE THIRD SUNDAY 
AFTER PENTECOST. 



T the Introit of Mass pray with the priest 
with a confiding and humble heart: Look 
'thou upon me, and have mercy on me, 
Lord, for I am alone and poor: see 
my abjection and my labour, and for- 
give me all my sins, my God. (Ps. 
xxiv.) To thee, Lord, have I lifted 
up my soul: "In thee, my God, I place my trust: let 
me not be ashamed. Glory, &c. 

PRAYER OF THE CHURCH. God, the Protector of 
those who hope in Thee, without whose aid nothing is strong, 
nothing holy: increase Thy mercy towards us; that under Thy 
direction and conduct, we may so pass through the blessings 
of this life, as not to lose those which are eternal. Thro 1 . 




376 INSTRUCTION FOR THE THIRD SUNDAY AFTER PENTECOST. 

EPISTLE, (i. Peter v. 6-- 11.) Dearly beloved: Be you 
humbled under the mighty hand of God, that he may exalt 
you in the time of visitation. Casting all your care upon 
him, for he hath care of you. Be sober and watch : because 
your adversary the devil, as a roaring lion, goeth about, 
seeking whom he may devour: whom resist ye, strong in 
faith; knowing that the same affliction befalls your brethren 
who are in the world. But the God of all grace, who hath 
called us into his eternal glory in Christ Jesus, after you 
have suffered a little, will himself perfect you, and confirm 
and establish you. To him be glory and empire for ever and 
ever. Amen. 

EXPLANATION, As God resists the proud, but gives His 
grace to the humble, urges St. Peter us to humble ourselves, 
being aware of our sinfulness and nothingness, before the power- 
ful hand of God, who holds with three fingers the whole 
weight of our earth; he admonishes to distrust ourselves, think 
nothing of ourselves, then will we be elevated at the time of vi- 
sitation, that is, at God's last judgment. This necessary humility 
shows itself in us by our giving ourselves and all our cares up 
to the almighty providence of God, who, as St. Augustine says, 
takes care for one man as for all, and for all as for one. We 
should not fail, however, to be sober and watchful, to keep at a 
distance and not think ourselves secure from the lusts of the 
world. For the devil like a lion seeking prey, and therefore 
ever on the watch, desires the ruin of our souls, tormenting us 
by temptations and afflictions, whom we should and can resist, 
however, by faithful confidence in God's help, all the more when 
we see how others suffer even as we, and when we consider the 
hope we have that Jesus will strengthen us during our trial, and 
crown us with eternal glory at its end, to whom be glory, and 
empire, for ever and ever. 

MOEAL LESSONS CONCEENING DEUNKENNESS. 

SB e sober and watch. (i. Peler v. 8.) 

Obriety is the mother of vigilance ; intemperance, especially 
in regard to drinking, is the mother of sloth and many other 
vices, which cast many souls into the jaws of the devil who, like 
a hungry lion, goes about day and night seeking for prey. Woe, 
therefore, to those who because of their drunkenness live, as it 
were, in constant night and in the permanent sleep of sin! How 
will they feel when suddenly they are awakened by death from 
their sleep, and if they then find themselves laden, before the 
judgment of God, with innumerable sins which they knew not, nor 
wished to know! For who can count the sins committed in a 



INSTRUCTION FOR THE THIRD SUNDAY AFTER PENTECOST. 377 

state of intoxication, sins for which the drunkard cares nothing, 
for which he has no contrition, and has not confessed, because he 
is generally in a state in which he has no reason and does not 
know, therefore, what he has thought, said, or done. 

But will the divine Judge find no sin in such persons? Will 
He permit the shameful deeds committed while intoxicated, the 
curses, blasphemies, sneers, detractions, outrages, and scandals 
remain unpunished ? He, who demands an account of every idle 
word, will He demand no account of the time so evily spent, of 
the money so badly squandered, of households neglected, Church 
service unattended, education of children omitted, and of the 
other great sins committed? They will indeed excuse themselves, 
pleading that these sins were committed involuntarily, or as a 
joke, when they were intoxicated; that their intoxication was ex- 
cusable, as they were not able to stand much. 

But will God be content with such excuses? Will they not 
tend the more to their destruction? This is to be punished, this, 
that they took more than they could bear of the intoxicating 
drink, deprived themselves of the use of reason, and thus volun- 
tarily made the occasion of all the sins they committed while in 
that state. 

What, then, can they expect? Nothing less than the fate of 
the rich man in the gospel, who on account of his debaucheries 
was buried in hell, where his parched tongue receives during all 
eternity not one drop of water to cool it. {Luke xvi. 22.) Yes, 
this will be the place of those unconverted drunkards of whom 
St. Paul says, that they will not possess the kingdom of God. 
(i. Cor. vi. 10.) From this place of torment nothing but a true 
conversion will save them. But how rare and how difficult is the 
conversion of a drunkard, because with them as with the un- 
chaste this habit becomes a second nature, and because they ge- 
nerally abuse the remedies : the holy Sacraments of Penance and 
the Altar. 

This should certainly keep every one from the vice of drunk- 
enness; but those who are not thus withheld, may consider the 
: indecency, the disgrace, and the injury of this vice, which 
may perhaps better fill them with disgust for it. 

How disgraceful it is that a man endowed with intellect and 
reason, created for heaven, should take to the beastly love of 
drink, degrading his mind, his intellectual spirit, the image of 
God, rendering it like the brute beasts, yes, even making it in- 
ferior to the animals. For what animal having taken enough, can 
be forced to take more than it can bear? "Are not the drunkards 
far worse than the animals?" says St. Chrysostom. Indeed yes, if 
only on account of their drunkenness, but far more because of 
the shameful position of their body, their manners, their speech, 
their behavior. How disgracefully naked lay Noah, although he 
was intoxicated without his own fault, exposed in his tent to the 

I : : ; 



378 INSTRUCTION FOR THE THIRD SUNDAY AFTER PENTECOST. 

ridicule of the impudent Cham! {Gen. xi. 21.) Even the heathen 
Spartans held as so disgraceful the vice of drunkenness, that they 
were in the habit of intoxicating a slave, and bringing him before 
their children that they might be disgusted with it. 

Finally, that which should deter everybody from this vice, is 
its injuriousness. It ruins the body as well as the soul. By sur- 
feiting many have perished (Eccl. xxxvii. 34.), and it has 
ruined the health of many more. Who hath woe? Whose fa- 
ther hath woe? Who hath contentions? Who fall into 
pits, who hath wounds without cause? Who hath red- 
ness of eyes? Surely they that pass their time in wine, 
and study to drink off their cups. (Prov. xxiii. 29,30.) Daily 
observation confirms this truth of Scripture, and the miserable 
old age, accompanied by innumerable weaknesses and frailties, of 
one given up to drink, is a sufficient testimony of the injurious- 
ness of this vice. 

GOSPEL. (Luke xv. 1 — 10.) At that time: The publicans 
and sinners drew near unto him to hear him. And the Pha- 
risees and Scribes murmured, saying: This man receiveth 
sinners and eateth with them. And he spoke to them this 
parable, saying: What man of you that hath a hundred 
sheep; and if he shall lose one of them, doth he not leave 
the ninety-nine in the desert, and go after that which was 
lost, until he find it ? And when he hath found it, lay it upon 
his shoulders rejoicing, and coming home call together his 
friends and neighbors, saying to them: Kejoice with me, be- * 
cause I have found my sheep that was lost ? I say to you, 
that even so there shall be joy in heaven upon one sinner 
that doth penance, more than upon ninety-nine just who 
need not penance. Or what woman having ten groats : if she 
lose one groat, doth not light a candle, and sweep the house, 
and seek diligently, until she find it? And when she hath 
found it, call together her friends and neighbors, saying: 
Rejoice with me, because I have found the groat which I had 
lost? So I say to you, there shall be joy before the angels of 
God upon one sinner doing penance. 

What moved the sinners to approach Jesus? 

The goodness and benevolence with which He met the penitent 
sinners. Do you also humbly and trustingly approach Him, and 
you may rest assured that, even if you are the greatest of sinners, 
you will receive grace and forgiveness. 



INSTRUCTION FOE THE THIRD SUNDAY AFTER PENTECOST. 379 




What is Christ's meaning in the parable of the lost sheep and groat? 

He expresses by this His desire for the salvation of the sinner, 
and His joy and that of all heaven when a sinner is converted. 
Moreover, He shows the Pharisees who in vain selfjustification 
avoided all intercourse with acknowledged sinners, and who mur- 
mured at the goodness of Jesus, that the sinner, being truly un- 
happy, deserves our compassion rather than our anger. 

Why do the angels rejoice more over one sinner who does penance 
than over ninety -nine just? 

Because the places of the fallen angels are thus refilled; be- 
cause the angels see how the good God rejoices; because they 
find their prayers for the conversion of sinners granted, as St. 
Bernard says: "The tears of the penitents are wine for the 



380 INSTRUCTION FOR THE FOURTH SUNDAY AFTER PENTECOST. 

angels;" because, as St. Gregory says, "the true penitents are 
usually more zealous even than the innocent". 

ASPIRATION. I have erred like a sheep that has lost its 
way; but I thank Thee, Jesus, my good Shepherd, that 
Thou hast so carefully sought me by Thy inspirations, ad- 
monitions, and warnings, and dost now bring me back to 
true penance, that I may be a joy to the angels. Amen. 



INSTRUCTION FOR THE FOURTH SUNDAY 
AFTER PENTECOST. 



Ay at the Intro it with the priest in great confi- 
dence: The Lord is my light and my salva- 
tion, whom shall I fear? The Lord is the 
protector of my life, of whom shall I be 
afraid? My enemies that trouble me, have 
themselves been weakened, and have fal- ' 
a len. If armies in camp should stand toge- 

ther against me, my heart shall not fear. (Ps.26.) Glory, &c. 

PRAYER OF THE CHURCH. Grant, we beseech Thee, 
Lord, that the world, with regard to us, may be governed in 
peace by Thy providence, and Thy Church pa}^ her devotions 
to Thee in tranquillity. Thro'. 

EPISTLE. (Bom. viii. 18—23.) Brethren: I reckon that 
the sufferings of this time are not worthy to be compared 
with the glory to come, that shall be revealed to us. For the 
expectation of the creature waiteth for the revelation of the 
sons of God. For the creature was made subject to vanity, 
not willingly, but by reason of him that made it subject, in 
hope : Because the creature also itself shall be delivered from 
the servitude of corruption, into the liberty of the glory of 
the children of God. For we know that every creature groan- 
eth, and travaileth in pain even till now. And not only it, 
but ourselves also, who have the first fruits of the spirit, 
even we ourselves groan within ourselves, waiting for the 
adoption of the sons of God, the redemption of our body in 
Christ Jesus our Lord. 

INSTRUCTION. There is no greater consolation in crosses 
and afflictions, no more powerful strength to uphold the burdens 
of a pious and virtuous life, than the thought that all sufferings 




INSTRUCTION FOE THE FOURTH SUNDAY AFTER PENTECOST. 381 

are as nothing when compared with the coming glory of heaven, 
and that by a slight and momentary suffering in this life is ob- 
tained a superabundant happiness in the next. (ii. Cor. iv. 17.) 
Thus St. Augustine says : "Were we daily to suffer all torments, 
even for a short time the pains of hell, in order to see Christ and 
be numbered among His saints, would it not be worth all the 
misery to obtain such a great good, such great glory?" 

ASPIRATION. Ah, Lord, when shall we be delivered from 
the miserable bondage of this life, and participate in that in- 
describable glory which Thou hast prepared for Thy children, 
where free from the misery and many temptations of this 
life, they enjoy eternal bliss. Enable us to see more and 
more into the misery of this life, that we may thus be urged 
to strive for freedom and glory in Thy kingdom. Amen. 

GOSPEL. (Lake v. 1 — 11.) At that time: It came to 
pass, that when the multitude pressed upon him to hear the 
word of God, he stood by the lake of Genesareth. And he 
saw two ships standing by the lake: but the fishermen were 
gone out of them and were washing their nets. And going 
up into one of the ships that was Simon's, he desired him to 
draw back a little from the land. And sitting he taught the 
multitudes out of the ship. Now when he had ceased to 
speak, he said to Simon: Launch out into the deep, and let 
down your nets for a draught. And Simon, answering, said 
to him : Master, we have laboured all the night, and have 
taken nothing: but at thy word I will let down the net. And 
when they had done this, they enclosed a very great multi- 
tude of fishes and their net broke. And they beckoned to 
their partners that were in the other ship, that they should 
come and help them. And they came and filled both the 
ships, so that they were almost sinking. Which when Simon 
Peter saw, he fell down at Jesus's knees, saying: Depart from 
me, for I am a sinful man, Lord. For he was wholly as- 
tonished, and all that were with him, at the draught of the 
fishes which they had taken. And so were also James and 
John the sons of Zebedee, who were Simon's partners. And 
Jesus saith to Simon: Fear not: from henceforth thou shalt 



382 INSTRUCTION FOR THE FOURTH SUNDAY AFTER PENTECOST. 




catch men. And having brought their ships to land, leaving 
all things they followed him. 

What are we to learn from the people who came to Christ to hear 

the word of God? 
To listen with great zeal and interior desire to the word of 
God, because from it man receives the life of his soul (Matt, iv.4.), 
and eternal happiness. {Luke xi. 28.) 

Why did Christ teach from Peter's ship ? 
By this He showed, that pure and true doctrine is preached 
only from that Church of which Peter is the head (John xxi. 15.), 
which is here represented by Peter's ship. Although many storms 
of persecution have from the first arisen against the ship, the 
true Church, and will still arise against it, it will, as Christ has 



INSTRUCTION ON A GOOD INTENTION. 383 

promised, never be sunk. {Matt. xvi. 18.) From this ship Jesus 
still preaches through the successors of St. Peter, His vicar, 
through the bishops and priests, as His cooperators, with whom 
He has promised to remain to the end of the world. (Matt. 
xxviii. 20.) 

Why was it that Peter and his assistants caught nothing all the 
night, and afterwards so much ? 
Because at first they trusted in themselves, and did not throw 
out their nets in the name of the Lord, that is, trusting in His 
blessing and assistance. "From this example," says St. Ambrose, 
"is seen how vain and fruitless is presumptuous confidence, how 
powerful, on the contrary, humility, since those who had pre- 
viously labored without success, filled their nets at the mere word 
of the Redeemer." Let us learn from this our inability, that we 
should begin our work only with God, that is, with confidence in 
His help, and with the intention of working only for love of Him, 
for His honor. If we do so, the blessing of the Lord will not be 
lacking. 

What is represented by the nets and the draught of fishes? 
"The word of truth which, so to speak, forms the network of 
gospel preaching," says St. Ambrose, "with which the successors 
of the apostles, the bishops and priests, draw souls from the 
darkness of error, give them the light of truth, and take them 
from the depths of the abyss to raise them to heaven." 

What is meant by the apostles' calling to their partners for help? 

We are instructed by this that we should assist the preachers 
of the gospel, the priests, in the conversion of sinners by prayer, 
fasting, alms-deeds, and other good works, especially by good 
example, for this is a most meritorious work. (James v. 20.) 

Why did Jesus choose poor and illiterate fishermen for His 

apostles ? 

That it might be seen that the founding and propagating of 
the holy Catholic Church is not the work of man, but of God ; for 
how could it be possible, without the evident assistance of God, 
that poor illiterate fishermen could overthrow 7 proud paganism, 
and bring nations to -receive the doctrine of the crucified God- 
Man Jesus, who to the Jews was an abomination, to the-gentiles 
a folly! 

INSTRUCTION ON A GOOD INTENTION. 
Master, we have laboured all the night, and have taken 
nothing: but at thy word I will let down the net. 

T(Luke v. 5.) 
Here are many people who by a special, but loving decree of 
God, yet unknown to us, seem to be born only for a misera- 
bly hard life , and who , with all this (which is greatly to be re- 



384 



INSTRUCTION ON A GOOD INTENTION. 



gretted), have no hope of a reward in the next world, because 
they make no good use by a good intention of the wretched- 
ness which God gives them for a ladder to heaven. 

In what does a good intention consist? 
In this that we perform all our works, even the smallest, all 
words and thoughts, in the name of God, that is, to His honor 
and in accordance with His most holy will; that we take all suf- 
ferings and afflictions cheerfully from His hand, and offer them in 
union with the passion of Jesus. 

How should we make a good intention ? 
We should at once in the morning offer to the Lord, all the 
thoughts, words, and deeds, all the crosses and afflictions, all out- 
steps during the day: 1. as a sacrifice of obligation, to pay 
to Him the due service, honor, and homage; 2. a sacrifice of 
thanksgiving, in gratitude for graces received; 3. a propi- 
tiatory sacrifice, to render some satisfaction to divine justice 
for our own and other's sins; 4. an impetratory sacrifice, to 
obtain, through the merits of Christ, new graces and gifts for 
ourselves and others. We must not forget however in the making 
of a good intention, to unite all our works with the merits of 
Jesus, by which alone they acquire worth and merit before God, 
and we must guard against losing the effect of the good intention, 
made in the morning, by impatience or sinful deeds, for a good 
intention cannot exist with sin. It is also very useful to put all 
our actions into the wounds of Jesus, offering them to God, by 
the hands of Mary, the blessed Mother of God, and it is advisable 
to frequently renew our good intention during the day, in some 
such words as these : " For the love of Thee, Lord ! For Thy 
sake ! All in honor of God ! With the intention I made this morn- 
ing ! " Endeavor to instruct the ignorant and those who cannot 
read concerning a good intention, and thus share in their good 
works. 

What benefit is derived from a good intention? 
As St. Anselm says, "it renders all works, even the smallest, 
golden and divine"; and St. Gregory: "it makes all thoughts, 
words, and deeds meritorious", and effects, that in the hour of 
death w^, like the five wise virgins, can expect with joy the hea- 
venly bridegroom, Jesus, and be richly rewarded by Him. 

ASPIRATION. Incline my heart, God, to Thy holy 
commands. Guard me, that I work not in the night of sin, 
and thus gain nothing by my works. Assist all pastors of 
souls, that by Thy divine will, they may win souls for Thy 
kingdom, and bring them to Thee. 



385 




INSTRUCTION FOR THE FIFTH SUNDAY 
AFTER PENTECOST. 

T the Introit ask God for help, and say 
with the priest: Hear, Lord, my voice, 
with which I have cried to thee: be 
thou my helper; forsake me not, do 
not thou despise me, God, my Sa- 
viour. (Ps.xxvi.) The Lord is my light 
, and my salvation: whom shall I fear? 
Glory be to the Father, &c. 

PEAYEE OF THE CHUECH. God, who hast prepared 
invisible good things for those that love Thee : pour forth into 
our hearts an affectionate love for thee: That loving Thee in 
all things and above all things, we may come to the enjoy- 
ment of Thy promises , which are above whatever we can 
desire. 

EPISTLE, (i. Peter iii. 8—15.) Dearly beloved: Be ye all 
of one mind, having compassion one of another, being lovers 
of the brotherhood, merciful, modest, humble: not rendering 
evil for evil, or railing for railing, but contrariwise blessing: 
for unto this you are called, that you may inherit a blessing. 
"For he that will love life, and see good days, let him refrain 
his tongue from evil, and his lips that they speak no guile. 
Let him decline from evil and do good : let him seek after 
peace, and pursue it: because the eyes of the Lord are upon 
the just, and his ears unto their prayers: but the counte- 
nance of the Lord, against them that do evil things." And 
who is he that can hurt you, if you be jealous of good? But 
if also you suffer any thing for justice's sake, blessed are ye. 
And be not afraid of their fear, and be not troubled. But 
sanctify the Lord Christ in your hearts. 

How can and how should we Christians sanctify the Lord in our 

hearts? 

By appropriating and practising those virtues which Peter 
here recommends, and which he so exactly describes. For when 
we make these virtues our own and practise them, we honor 
Christ in a manner pleasing to Him, and we cause Him to be 
honored by others who, edified by our good example, are led bet- 
ter to understand Christ and His doctrine, and to follow Him 
also. Thus we not only honor and sanctify Christ in our hearts, 



25 



386 INSTRUCTION FOR THE FIFTH SUNDAY AFTER PENTECOST. 

but also in others, and we make ourselves less unworthy of the 
grace and protection of God. Then if for piety's sake, we are 
persecuted by wicked men, we need not fear, because God is for 
us and will repay us with eternal happiness. 

ASPIRATION. good Saviour. Jesus Christ, grant me, 
that I may make Thy virtues, especially Thy humility, pa- 
tience, mercy, and love, my own, and that I may practise 
them industriously, that I may glorify Thee, sanctify my- 
self, and make myself worthy of Thy protection. 




GOSPEL. (Matt. v. 20— 24.) At that time : Jesus said to 
his disciples : Unless your justice exceed that of the Scribes 
and Pharisees, you shall not enter into the kingdom of hea- 



INSTRUCTION FOE THE FIFTH SUNDAY AFTER PENTECOST. 387 

ven. You have heard that it was said to them of old: Thou 
shalt not kill. And whosoever shall kill, shall be in danger 
of the judgment. But I say to you, that whosoever is angry 
with his brother, shall be in danger of the judgment. And 
whosoever shall say to his brother, Eaca, shall be in danger 
of the council. And whosoever shall say, Thou fool, shall be 
in danger of hell fire. Therefore, if thou bring thy gift to 
the altar, and there shalt remember that thy brother hath 
any thing against thee; leave there thy gift before the altar, 
and go first to be reconciled to thy brother : and then come 
and offer thy gift. 

What was the justice of the Pharisees? 
It consisted merely in external works of piety, in the avoid- 
ance of those gross vices, which could not be kept concealed, 
and would have brought them to shame and disgrace. But in their 
hearts these Pharisees cherished evil, corrupt inclinations and 
desires, pride, envy, avarice, and planned malice and vengeance. 
Jesus, therefore, called them hypocrites, whited sepulchres, and 
St. John calls them a brood of vipers. True justice consists not 
only in external works of piety, that is, devotional works, but 
especially in a pure, sincere, wellmeaning feeling towards God 
and man ; without this all works, however good, are only a shell 
without a kernel. 

How is to be understood that which Christ here says of anger 
and invectives? 

These words are as if Christ said : You have heard that mur- 
der was forbidden to your fathers in the desert, and that the 
murderer had to be given up to justice to be punished : but I say 
to you, whoever uncharitably becomes angry with his neighbor, 
shall be in danger of divine judgment, and more so he who with 
abusive words, such as Raca, Villain, gives bent to his anger, 
and especially he who in his anger against his neighbor, uses ex- 
pression of contempt and insult, as fool, scoundrel, profligate, 
wretch. These three degrees of anger are punished by eternal 
fire in hell, but in different ways. These diverse methodes of 
punishment, however, as St. Augustine says, cannot be explained 
by sensible images. 

Is all anger sinful? 
No, anger is sinful only when we wish or try to inflict on our 
neighbor some evil to his body, honor, or property, or use such 
insulting words concerning him, that his name is badly hurt, and 
he becomes sad or excited. But when the mind is agitated, and 
renders us angry because of the vices and debaucheries, the crimes 



25* 



I I ~~ 

3S8 INSTRUCTION FOR THE FIFTH SUNDAY AFTER PENTECOST. 

and sins of others, when our office or the duties of our station 
demand that we watch over the sins of those under us, to punish 
them, and to make them better (as in the case of parents, tea- 
chers, and superiors), then anger is no sin. When one out of 
pure love of God, becomes irritated at the sins and vices of his 
fellowmen, like King David, or if one urged to wrong, repels the 
tempter with indignation, this is even a holy anger. Thus St. 
Gregory says: 14 it is to be understood, that anger created by 
impatience, is a very different thing from anger produced by a 
zeal for justice. One is caused by vice, the other by virtue." He, 
then, who becomes angry for justice's sake, commits no sin, but 
his conduct is holy and praiseworthy, for even our Lord was 
angry at those who bought and sold in the temple {John ii. 15.), 
Paul at the magician Ely mas {Acts xiii. 8.), and Peter at the de- 
ceit of Ananias and Saphira. (Acts v. 3.) Anger, then, to be with- 
out sin, must proceed from true zeal for God's honor and the 
salvation of souls, by which we seek to prevent others from wrong 
and sin, and to make them better. But even in this respect, we 
must be careful to allow our anger no control over our reason, but 
to use it merely as a means of doing good, for w r e are often apt to 
take the sting of anger for holy zeal, when it is really nothing 
I | but egotism and ambitic n. 

Why should we first go to be reconciled icilh our neighbor before 
bringing an offering to God, or doing some other good work? 
Because no offering or other good work can be pleasing to 
God, while w^e are living in enmity with our neighbor, in hatred 
and quarrels; for by living thus we go entirely against God's will. 
This should be remembered by all Christians, who venture to go to 
Confession and holy Communion, without forgiving those who have 
offended them, and asking pardon of those whom they have of- 
fended. These must know that instead of receiving absolution for 
their sins, they make themselves, by an invalid confession, guilty 
of another sin, and eat their own judgment in holy Communion. 

How should reconciliation be made with our neighbor? 
It should be done quickly, because the apostle says: Let 
not the sun go down upon your anger. (Eph.iv. 26.) But 
if the person you have offended, is absent, says St. Augustine, and 
you cannot easily meet him, you are bound to be reconciled to 
him interiorly, that is, to humble yourself before God, to ask His 
forgiveness, making the firm resolution to be reconciled to your 
enemy as soon as possible. If he is accessible and not very distant, 
go to him, and ask his forgiveness; if he has offended you, for- 
give him from your heart. The reconciliation should be sincere, 
not simply apparent, for God sees into the heart; and perma- 
nent, for if it is not lasting, it may be questioned if it was ever 
sincere. On account of tins command of Christ to be reconciled 
to our enemies before bringing sacrifice, it is that in old times at 



INSTRUCTION FOR THE FIFTH SUNDAY AFTER PENTECOST. 389 



Mass before holy Communion the faithful kissed each other, as 
even to this day do the priests and deacons, by which those who 
are present, are admonished to love one another with holy love, and 
to be perfectly reconciled with their enemies, before Communion. 

ASPIRATION. God, strike me not with the blindness 
of the Pharisees that, like them, I may seek to please man 
by my works, and thus be deprived of eternal reward. Banish 
from my heart all sinful anger, and give me a hoi}' zeal in 
love, that I may be anxious only for Thy honor and for the 
salvation of my neighbor. Grant me also, that I may offend 
no one, willingly forgive those who have offended me, thus 
practising true Christian justice, and becoming agreeable to 
Thee. 

MEANS TO PREVENT ANGER. 

THe first and most effectual preventive is humility; for as 
among the proud there are always discords and quarrels 
(Prov. xiii. 10.), so the humble, who think but little of themselves, 
are quiet, meek, and patient. And to be humble, meek, and pa- 
tient, 'we have only to bring frequently before our minds the 
example of Christ, who, though altogether without sin, deceit 
never being found upon His lips (i. Peter ii. 22.), suffered 
such great contradictions from sinners, so many persecutions, 
scoffs, and sneers, and who taunted not in return, and through all 
j His sufferings threatened vengeance to no one, and says to us 
with truth: Learn of me, because I am meek and humble 
of heart. (Malt. xi. 29.) A very good preventive of anger is to 
prepare ourselves in the morning, think of what may happen to 
us during the day to incite us to anger, and then arm ourselves 
against it by a firm resolution to bear all with patience and si- 
lence, and when afterwards anything unpleasant occurs, let us 
think, "What will I effect by my anger? Can I change anything 
by it? Will I not even make myself ridiculous by it, and injure 
my health, besides?" (for experience as well as holy Scripture 
teaches, that anger shortens life. Eccl. xxx. 26 ) The most neces- 
sary preventive of anger, finally, is fervent prayer for the grace 
of meekness and patience, for although it seems difficult and per- 
haps impossible to our nature to be patient, by the grace of God 
it can become not only possible, but easy. 

INSTRUCTION ON SACRIFICE. 

Offer thy gift. {Matt. v. 24.) 

TN its wider and more universal sense sacrifice comprehends 
all religious actions by which a rational being presents him- 
self to God, to be united with Him ; and in this sense prayer, 



390 INSTRUCTION FOR THE SIXTH SUNDAY AFTER PENTECOST. 

praising God, a contrite heart, charity to others, every good work, 
and observance of God's commandments are sacrifices. Thus the 
Holy Scriptures say: Offer up the sacrifice of justice and 
trust in the Lord. (Ps. iv. 6.) Offer to God the sacrifice 
of praise. (Ps. xlix. 14.) Sacrifice to God is an afflicted 
spirit; a contrite and humble heart, God, thou wilt 
not despise. (Ps. 1. 19.) It is a wholesome sacrifice to 
take heed to the commandments, and to depart from 
all iniquity. (Eccl xxxv. 2.) "Therefore," says St. Augustine, 
"every good Avork which is done to be united in sanctity with 
God, and to remain in Him, is a true sacrifice, because it refers 
to the end of all good, to God, by whom we can be truly happy." 
As often, then, as you humble yourself in prayer before the ma- 
jesty of God, when you give yourself up to God, and when you 
make your will subject to His divine will, you bring a sacrifice to 
God; as often as you punish your body by continency, and your 
senses by mortification, you bring a sacrifice to God, because you 
offer them as instruments of justice (Bom. vi. 13.); as often as you 
subdue the evil concupiscence of the flesh, the perverted inclina- 
tions of your soul, deny yourself any worldly pleasure for the love 
of God, you bring a sacrifice to God. Such sacrifices you should 
daily offer to God; without such as these, all others have no 
value and do not please God, and such as these you can every 
moment make, for every moment you can love God, and think, 
speak, and act for the love of God. 

Strive then, my Christian, to offer these pleasing sacrifices to 
God, the supreme Lord, and as you thus glorify Him, so will He 
one day reward you with unutterable glory. 

[ Concerning Sacrifice in its closer sense, especially the Sacrifice 
of Jesus on the Cross and its renewal in holy Mass, see the latter 
part of this book.] 



INSTRUCTION FOR THE SIXTH SUNDAY 
AFTER PENTECOST. 




He Introit of this day's Mass is the prayer 
of a soul that trusts in God's powerful and 
merciful protection: The Lord is the 
strength of his people; the Protector 
of the Salvation of hisAnointed. Save, 
Lord, thy people, and bless thy in- 
, heritance, and govern them for ever. 
To thee, Lord, will I cry out. my God, be not si- 
lent: refuse not to answer me, lest I become like those 
who descend into the pit. (Ps, xxvii.) Glory, &c. 



INSTRUCTION FOR THE SIXTH SUNDAY AFTER PENTECOST. 391 

PRAYER OF THE CHURCH. God of all power, to 
whom entirely belongeth whatever is best : implant in our 
hearts the love of Thy name, and grant us an increase of 
religion that Thou may est improve in us what is good, and 
preserve what Thou thus improvest by the practice of piety. 
Thro 1 . 

EPISTLE. (Bom. vi. 3 — 11.) Brethren: All we who are 
baptized in Christ Jesus, are baptized in his death. For we 
are buried together with him by baptism unto death : that 
as Christ is risen from the dead by the glory of the Father so 
we also may walk in newness of life. For if we have been 
planted together in the likeness of his death, whe shall also 
be in the likeness of his resurrection. Knowing this, that our 
old man is crucified with him, that the body of sin may be 
destroyed, and that we may serve sin no longer. For he that 
is dead, is justified from sin. Now if we be dead with Christ, 
we believe that we shall live also together with Christ. Know- 
ing that Christ, rising again from the dead, dieth now no 
more, death shall no more have dominion over him. For in 
that he died to sin, he died once : but in that he liveth, he 
liveth unto God. So do you also reckon yourselves to be dead 
indeed to sin, but alive to God in Christ Jesus our Lord. 

EXPLANATION. The apostle here teaches, that by baptism 
we are planted in Christ, are made members of His body, and 
must therefore die to sin ; as Christ by His death died to physical 
life, but has risen again, so must we bury sin, by constant renewal 
of baptismal vows, and by self-mortification, and rise to a Chris- 
tian life. As members of Christ's body we should in a spiritual 
manner imitate Him. As He permitted His body to be nailed to 
the cross and atoned for our sins, so should we crucify our sins, 
that is, our body's concupiscence by mortification, put it to death 
and bury it, and as He after His resurrection lives always for 
God, lives a divine life for the honor of God, so we, risen from 
the death of sin, should lead a pious life for God, as commanded 
by Christ, and by His grace return no more to the old sins. 

ASPIRATION. I trust, Lord Jesus, that by the merits 
of Thy passion I have risen from the death of sin, and now 
grant me Thy grace, that as Thou dost die no more, but 
lives t for God, so my soul may die no more by sin, but live 
for God, according to Thy law. 



3t)2 INSTRUCTION FOR THE SIXTH SUNDAY AFTER PENTECOST. 




GOSPEL. (Mark, viii. 1 — 9.) At that time: When there 
was a great multitude with Jesus, and had nothing to eat: 
calling his disciples together, he saith to them: I have com- 
passion on the multitude; for behold, they have now been 
with me three days, and have nothing to eat: and if I send 
them away fasting to their own home, they will faint in the 
way: for some of them came afar off. And his disciples an- 
swered him: From whence can ony one fill them here with 
bread in the wilderness? And he asked them: How many 
loaves have ye? Who said: Seven. And he commanded the 
people to sit down on the ground : and taking the seven loaves, 



INSTRUCTION ON BLESSINGS IN THE CATHOLIC CHURCH. 393 

giving thanks he broke, and gave to his disciples for to set 
before them, and they set them before the people. And they 
had a few little fishes; and he blessed them, and commanded 
them to be set before them. And they did eat and were 
filled, and they took up that which was left of the frag- 
ments, seven baskets. And they that had eaten, were about 
four thousand : and he sent them away. 

Why does Christ say: I have compassion on the multitude? 

Partly because of His mercy and goodness to man, and partly 
to prove that which He taught on another occasion (Matt. vi. 33.), 
that to those who seek first the kingdom of Ik aven and justice, all 
other things will be added, even though they do not ask for it; 
for no one of the multitude asked Christ for food, and yet He 
provided for all. 

REMARK. The instruction after the gospel for the fourth Sunday 
in Lent, where a similar miracle is mentioned, may be read to-day. 

INSTRUCTION ON BLESSINGS IN THE CATHOLIC 

CHURCH. 

And He blessed them. (Mark. viii. 7.) 

Hen, seduced by Satan, the first man violated the holy 
command of God, and brought upon himself by his sin 
the curse of God, the earth, his habitation, was cursed with him 
(Gen. in. 17.), and he and all things came into the power of Satan, 
whom Christ therefore calls the prince of this world. Before sin 
man was made by God master of all created things; man was 
subject to God, and all created things subject to man. But when 
man failed in obedience to God and sinned, all created things re- 
volted against man; the animals fled from him, the fields yielded 
him only thorns and thistles, the herbs became poisonous to him, 
or refused him their former wholesome power. Through sin came 
immense ruin to all men and to the whole earth, the devil drew 
both into his sphere and made them his servants, and this evil 
spirit now made use of created things to divert man altogether 
from God and to cause his eternal ruin. But God decreed, that 
man and earth should not remain in this condition. Christ, the 
Son of God, came upon earth, redeemed it from the bonds of 
Satan, and gave all men the power to become once more God's 
children. The devil was conquered by the cross, conquered, but 
not slain, man and the earth were indeed taken from his domi- 
nion, but not from his influence ; for he even now as the apostle 
writes (Eph. vi. 12.) dominates in the air, even yet goes about 
like a roaring lion, seeking whom he may devour (i. Peter v. 8.); 




394 INSTRUCTION ON BLESSINGS IN THE CATHOLIC CHURCH. 

and as he used the forbidden fruit in paradise to seduce man, he 
now uses the created things of the earth, in order to tempt man, 
and make him again by sin his servant. Man and all creation had 
still to be drawn from this pernicious influence, to be liberated 
from the bondage of corruption and be brought to the freedom of 
the children of God. {Rom. viii. 19.) This is done in the Church, to 
which Christ entrusted the power of binding and loosing, and gave 
the work of sanctifying in the Holy Ghost, by means of blessing 
and consecration. By virtue of the merits of Christ, and with 
the assistance of the Holy Ghost, the Church, or the priest in her 
name, therefore blesses and consecrates persons as well as created 
things which they are to use, or which she is to apply to the ser- 
vice of God. The Church follows in this the example of Christ 
and the apostles. Jesus embraced children and laid His hands 
upon them, blessing them {Mark. x. 16.); He blessed bread and 
fishes, the food of thousands; blessed bread and wine at the last 
supper (Matt. xxvi. 26.); was recognized by the disciples in the 
blessing of bread (Luke xxiv. 30.); blessing the disciples He as- 
cended into heaven (Luke\i.)\ by His command the apostles wished 
peace to every house in which they stepped (Matt. x. 12, 13.); and 
St. Paul expressly says, that every living thing is sanctified by 
prayer and the word of God. (i. Tim. iv. 5.) The blessing by the 
Church is prefigured in the Old Law. God commanded the priests 
to sanctify and to consecrate whatever was to belong to His ser- 
vice (Levit. viii.), and the Old Law is full of holy blessings and 
consecrations, which had to be used by the priests \Exod. xxix. 36. ; 
xxx. 25.; xl. 9.); and if persons and things used for it, were to be 
blessed for God's service, how much the more so in the New Law 
which in place of the type contains the reality and truth! The 
testimony of Scripture is confirmed by all the holy fathers, and 
by the constant practice of the Church, which has received from 
her Head, Christ, the power to bless and to consecrate. 

The blessing or benediction of the Church is nothing more 
than a prayer of intercession, which the priest makes in the name 
of the Church, that for the sake of Christ (therefore the sign of 
the cross) and the prayers of the saints, God may give His bless- 
ings to a person or thing, and sanctify it. Through consecration 
in which, besides prayer and the sign of cross, anointing with holy 
oil is often used, the things required for Church service are placed 
by themselves and sanctified. Thus people, fruits, bread, wine, 
houses, ships and fields, are blessed; Churches, altars, bells, &c, 
are consecrated. 

What power have these blessings? 
Here a distinction must be made between the blessing of per- 
sons and of things. The chief effects of the blessing of persons 
are : Preservation or liberation from the influence of Satan ; pre- 
servation of the soul from his temptations and evil suggestions ; 



INSTRUCTION ON BLESSINGS IN THE CATHOLIC CHURCH. 395 

preservation of the body and of the property from his pernicious 
malice ; forgiveness of venial sins, and strength to suppress con- 
cupiscence ; curing of sickness and physical evils, whether natural 
or supernatural ; a blessing upon the person and his surround- 
ings; the imparting of the grace of conversion; the advantage of 
the prayer of the Church and further grace for the remission of 
temporal and eternal punishment.— The blessing of things effects: 
that they are withdrawn from the devil's influence, so that he 
can no longer use them as a means of bringing us into sin ; that 
God's blessing is thus given us for the welfare of our body and 
soul; and that they serve us as a protection against the evil spirit 
and as a means for our salvation. 

Whence do the blessings derive their force? 

From the merits of Christ who by His death on the cross van- 
quished Satan, and through whom and in whose name the Church 
asks God that He may through these merits, and on account of 
the intercession of the saints, bless a person or thing, and make 
the use of the things blessed profitable to us in regard to both 
body and soul. Whether or not the effects of these blessings 
show themselves in the person who receives the blessing or 
makes use of the object blessed, depends partly on his faith and 
moral condition, partly also on the usefulness or profit of the 
blessing to him. We should not, then, place obstacles in its way 
by distrust of God and the prayers of the Church, or by a sinful 
life, and we should be always convinced, that these benedictions 
will serve for our benefit if according to God's will they are use- 
ful and we use them as the Church intends, as a means of over- 
coming the evil without and within us, to sanctify ourselves and 
to honor God. 

Why are salt and water blessed? 
This is plainly shown in the prayer the priest says in blessing 
them ; for he asks, in the name of the Church, that God will pour 
the virtue of His blessing over the water, that it may conquer 
devils, prevent sickness, and that all, in houses or in other places, 
which is sprinkled with it, may be preserved from all impurities, 
and from every injury, and that He will bless the salt, so that it 
may be salutary for the body and soul of all who use it. 

Why are the people sprinkled with holy water on Sundays? 

To remind us, that we should come to the Church service with 
the innocence of baptism, or that if this has been stained by sin, 
we should wash it clear with tears of sorrow and repentance; to 
remind us also, that Jesus by His sacred blood has redeemed 
and purified us from sin ; to admonish us to be most grateful for 
this incomprehensible act of mercy, and to be beseech our Sa- 
viour to purify us more and more, as expressed by the fiftieth 
psalm: Asperges me hyssopo, &c. "Sprinkle me with hyssop, 



396 INSTRUCTION FOR THE SEVENTH SUNDAY AFTER PENTECOST. 



and I shall be cleansed," which the priest says. The triple 
sprinkling of the altar means, that we should assist purely and 
worthily at the sacred mysteries which are celebrated on the 
altar, and that all power of cleansing from sin proceeds from Christ 
whom the altar represents. Finally, the people are sprinkled, with 
the desire that the temptations of the evil one may depnrt from 
all, enabling them to attend with greater fervor and with more 
recollection to the holy service. 

What else is to be remembered concerning the use of blessed 

things? 

That they are to be used with faithful confidence for the pur- 
pose for which the Church blessed them, and are to be treated 
with great reverence, because they are blessed by the Church in 
the name of Jesus, a custom almost as old as, Christianity itself. 
The Christian must not believe, that blessed things which he pos- 
sesses, carries, or uses, will make him holy, for he should always 
remember that things blessed are only a means of sanctification, 
and are only effectual when the faithful have the earnest will to 
die rather than sin, to fight with all fervor against the enemies of 
their salvation, to follow Christ, and be thereby received into the 
freedom of the children of God and into heaven. 



INSTRUCTION FOR THE SEVENTH SUNDAY 
AETER PENTECOST. 



T the Introit the Church invites us in the 
following words to give praise to God: 
Clap your hands all ye Gentiles: 
Shout unto God with the voice of joy. 
For the Lord is most high, he is ter- 
rible: he is a great King over all the 
h earth. (Ps. xlvi.) Glory, &c. 

PRAYER OF THE CHURCH. God, whose providence 
is never deceived in what it appoint eth: we humbly beseech 
Thee to remove whatever may be prejudicial to us: and grant 
us whatever may be to the advantage of our souls. Thro'. 

EPISTLE. (Bom. vi. 19 — 23.) Brethren: I speak a human 
thing, because of the infirmity of your flesh: for as you have 
yielded your members to serve uncleanness and iniquity unto 
iniquity, so now yield your members to serve justice, unto 
sanctification. For when you were the servants of sin, you 
were free from justice. What fruit therefore had you then in 




INSTRUCTION FOR THE SEVENTH SUNDAY AFTER PENTECOST. 3^7 

those things of which you are now ashamed ? For the end of 
them is death. But now being made free from sin, and be- 
come servants to God, you have your fruit unto sanctifica- 
tion, and the end life everlasting. For the wages of sin is 
death. But the grace of God, life everlasting in Christ Jesus 
our Lord. 

EXPLANATION. St. Paul here means to tell the Komans 
who had been converted to Christianity, but were still sensual 
and weak in the right, that they ought to be much more zealous 
in serving God and mastering their passions. Since they were 
still weak, he demands of them that they should at least strive 
now as hard to save their souls as they once did to destroy 
them. This certainly is but right, for many a man, if he would 
do as much for heaven, as he does for sin and hell, would become 
just and holy. But to know how wholesome it is to consecrate 
their members to justice and sanctity, he wishes them to consider 
what advantage they derived from sin. By sin is gained nothing 
but shame, confusion, sorrow, and death, but by a pious life God's 
grace and eternal life. — Often consider this, my Christian, and 
do not defile yourself with sins, which profit nothing, but bring 
shame, grief, and the retributive wrath of God. 

GOSPEL. (Matt. vii. 15 — 21.) At that time: Jesus said 
to his disciples : Beware of false prophets, who come to you 
in the clothing of sheep, but inwardly they are ravening 
wolves. By their fruits you shall know them. Do men gather 
grapes of thorns, or figs of thistles? Even so every good tree 
bringeth forth good fruit, and the evil tree bringeth forth 
evil fruit. A good tree cannot bring forth evil fruit, neither 
can an evil tree bring forth good fruit. Every tree that 
bringeth not forth good fruit, shall be cut down, and shall be 
cast unto the fire. Wherefore by their fruits you shall know 
them. Not every one that saith, Lord, Lord, shall enter into 
the kingdom of heaven : but he that doth the will of my Fa- 
ther who is in heaven , he shall enter into the kingdom of 
heaven. 

Who are the false prophets? 
Those seducers who by an appearance of virtue and honesty 
lure innocent simple souls^in numerous ways from the right path, 
and lead them to vice and shame ; who by sweet words, such as : 
"God is full of love, and will not be so severe on sin, He does not 
require so very much of us, He knows we are weak, and if a 



398 INSTRUCTION FOE THE SEVENTH SUNDAY AFTER PENTECOST. 




person sins, he can be converted," seek to steal away the fear of 
God, delicacy, and modesty from harmless souls, and then ruin 
them. Guard against such hypocrites, for they have the poison of 
vipers on their tongues. By the false prophets are also meant 
the false teachers and propagators of error who by superficial 
words degrade the true faith, who speak always of love and 
liberty, and who under the pretence of making people free and 
happy, bring many a soul to doubt and error, depriving them of 
true faith and peace of heart. Lend no them ear to, do not read 
their books and writings, but carry them to your pastor, and try 
to induce others to do the same. 

How can we know the false prophets? 
We may know the deceivers by their works, for evil, corrupted 
men can produce only bad fruit. If Ave look into their life and 



INSTRUCTION ON GOOD WORKS. 



399 



inquire about it, we shall find, that at heart they are immoral 
hypocrites who observe external propriety only that they may 
the more easily spread their poison. The false teachers and mes- 
sengers of error may be known partly from their lives, but espe- 
cially by their intentions, which are to subvert all divine order, 
and to put the unrestrained lust of the flesh and tyranny in its 
place. 

Who else are understood by the false prophets ? 

Those who under pretence of making men happy and rich, 
induce the credulous to make use of superstition, of wicked arts, 
deceit, and injustice ; and especially those who under the deceiv- 
ing appearance of liberty and equality, independence, and public 
good, incite them to things which lead to open or secret revolt 
against civil and ecclesiastical authority. 

Be not deceived by, these so called public benefactors, who 
look always to their own advantage, but do you trust in God, 
support yourself honestly, live like a Christian, and you will find 
true liberty and liappiness here and there. 

Why does Christ say: Every tree that bring eth not forth 
good fruit, shall be cut down and shall be cast into 

the fire? 

He shows by this, that to have done nothing good, is enough 
for damnation; and He adds, therefore, Not every one that 
saith: Lord, Lord (who outwardly professes himself my servant, 
but is not really such), shall enter into the kingdom of 
heaven, but he who, by the fulfilment of the duties of his 
state of life and by the practice of good works, does the will of 
my Father, merits heaven. Strive then, my Christian, to fulfil 
God's will in all things, and to perform your daily duties with a 
good intention, and you will certainly obtain the kingdom of 
heaven. 

INSTRUCTION ON GOOD WORKS. 

A What is a good work? 
good work is anything which according to God's will is in 
itself good, and is performed with the proper intention, in 
a state of grace, and for love of God. 

What are the principal good works? 

Prayer, fasting, and almsdeeds. These are especially incul- 
cated in holy Scripture. (Tob. xiii. 8.) By prayer is here under- 
stood all religious services, by fasting all mortification of body 
and soul, by almsdeeds all works of charity. 

How many kinds of charitable works are there? 
Two kinds, the corporal and spiritual. 



400 INSTRUCTION FOR THE EIGHTH SUNDAY AFTER PENTECOST. 



What are the spiritual works of mercy? 
Those that are performed for the good of the soul, as: to punish 
sinners, to teach the ignorant, to advise the doubtful, to console 
the afflicted, to patiently suffer injustice, to willingly forgive those 
who have injured us, to pray for the living and the dead. 

What are the corporal works? 
Those which are performed for the good of the body, as: to 
feed the hungry, to give drink to the thirsty, to clothe the naked, 
to harbor strangers, to liberate captives, to visit the sick, and to 
bury the dead. 

Can we be sated ivilhoul good works ? 
No, for Christ expressly says: Every tree that bring eth 
forth not good fruit, shall be cut down and shall be 
cast into the fire. And the servant in the gospel who did not 
even waste the talent received, but only hid it in the ground, was 
cast, for that alone, into outer darkness. Therefore those are very 
wrong who hope to go to heaven simply, because they do nothing 
bad. This error St. Chrysostom meets plainly, when he says: u If 
you had a servant who was, it is true, no robber, no glutton or 
drunkard, but who sat at home idle, neglecting every thing for 
which you had employed him, would you not pay him with the 
whip and send him off? Is it not bad enough not to do that which 
duty demands?" A Christian is bad enough who though he does 
no wrong, does no good, and he loses the reward; for heaven is 
the reward of work performed, and if no work has been done, no 
reward is to be expected. 

SUPPLICATION. Guard me from false prophets, Lord, 
and from heretics, and seducers, and grant me the grace, 
that according to St. Paul's instructions I may become fruit- 
ful in all good works. Inflame my heart, that I may adorn 
my faith with them, thus do the will of the Heavenly Father, 
and render myself worthy of heaven. 



INSTRUCTION FOR THE EIGHTH SUNDAY 
AFTER PENTECOST. 



He Introit of Mass reads: We have re- 
ceived thy mercy, God, in the midst 
of thy temple: According to thy name, 
so also is thy praise unto the ends of 
the earth: thy right hand is full of 
justice. Great is the Lord, and ex- 
o ceedingly to be praised; in the city of 




INSTRUCTION FOR THE EIGHTH SUNDAY AFTER PENTECOST. 4Q1 

our God, on his holy mountain. (Ps. xlvii.) Glory be to the 
Father, &c. 

PKATEE OF THE CHURCH. Grant us, Lord, we be- 
seech Thee, the spirit of thinking and doing what is right, 
that we, who cannot even subsist without Thee, may live 
according to Thee. Thro 1 . 

EPISTLE. (Bom.Yni. 12—17.) Brethren: We are debtors, 
not to the flesh, to live according to the flesh. For if you 
live according to the flesh, you shall die: but if by the spirit 
you mortify the deeds of the flesh, you shall live. For who- 
soever are led by the Spirit of God, they are the sons of God. 
For you have not received the spirit of bondage again in fear : 
but you have received the spirit of adoption of sons, whereby 
we cry: Abba (Father). For the Spirit himself giveth testi- 
mony to our spirit, that we are the sons of God. And if sons, 
heirs also: heirs indeed of God, and joint — heirs with Christ. 

Who live according to the flesh? 
Those who follow the evil pleasures and desires of corrupted 
nature, and do the works of the flesh : impurity, lewdness, glut- 
tony, &c. Such men are not directed by the Spirit of God, who 
dwells not in the sensual man {Gen. vi. 3.); they are no children 
of God, will be no heirs of God, and will die the eternal death. 
But he who is directed by the Spirit of God, and with Him and 
through Him crucifies his flesh and its concupiscence, is inspired 
by the Holy Ghost, who then dwells in him, with filial confidence 
in God, by* which he cries: Abba (Father). By this confidence he 
is assured that he is a child of God, and also an heir of heaven 
and coheir with Christ. Prove yourself well, my Christian, that you 
may know whether also you live according to the flesh, and strive 
to mortify the carnal, sensual desires by prayer and fasting, that 
you may by such means become a child of God and heir of heaven. 

ASPIRATION. Strengthen me, Lord, that I may not 
live according to the desires of the flesh, but resist them 
firmly by the power of Thy Spirit, and that I may not die 
the eternal death. 

GOSPEL. {Luke xvi. 1 — 9.) At that time: Jesus spoke to 
his disciples this parable: There was a certain rich man who 
had a steward: and the same was accused unto him, that he 
had wasted his goods. And he called him, and said to him : 
How is it that I hear this of thee? give an account of thy 
stewardship : for now thou canst be steward no longer. And 



26 



402 INSTRUCTION FOR THE EIGHTH SUNDAY AFTER PENTECOST. 

)•'■ ■ ... ^, \. 'I 




the steward said within himself: What shall I do, because 
my lord taketh away from me the stewardship ? To dig I am 
not able; to beg I am ashamed. I know what I will do, that 
when I shall be removed from the stewardship, they may re- 
ceive me into their houses. Therefore calling together every 
one of his lord's debtors he said to the first : How much dost 
thou owe my lord? But he said: A hundred barrels of oil. 
And he said to him : Take thy bill and sit down quickly, and 
write fifty. Then he said to another: And how much dost 
thou owe? Who said: A hundred quarters of wheat. He said 
to him: Take thy bill, and write eighty. And the lord com- 



INSTRUCTION FOR THE EIGHTH SUNDAY AFTER PENTECOST. 4Q3 

mended the unjust steward, for as much as he had done wisely: 
for the children of this world are wiser in their generation, 
than the children of light. And I say to you: Make unto you 
friends of the mammon of iniquity, that when you shall fail, 
they may receive you into everlasting dwellings. 

Who are represented by the r ich man and his steward? 
The rich man represents God, the steward, man. To man God 
has confided the various goods of body and soul, of nature and 
grace: the five senses, health, strength of body, beauty, skill, power 
over others, memory, intellect, free will, faith, intelligence, aspi- 
ration, time and opportunity for good, temporal riches, and other 
gifts. These various goods of body and soul, God gives us not as 
ourown, but as things to be used for His honor and the salvation 
of man. He will therefore demand the strictest account of us if 
we use them for sin, luxury, seduction, or oppression of others. 

What was Christ's vieiv in relating this parable ? 
To urge us to works of charity, especially to the actual sup- 
port of the poor, by giving alms. 

What friends do we make by almsgiving? 
According to St. Ambrose they are, besides the poor, the 
saints and angels, even Christ Himself; for that which we give to 
the poor, we give to Christ. (Matt, xxxv.) And: He that hath 
mercy on the poor, lendeth to the Lord, and he will 
repay him. (Prov. xix. 17.) "The hands of the poor," says Peter 
Chrysologus, "are the hands of Christ." By the hands of the poor 
we send our riches to heaven, where we will find them after 
death ; for the prayers of the poor like the prayers of the saints, 
whom we thus make our friends, will decide God to give us the 
grace to die happily. 

Why did his lord commend the steward? 
Because of his prudence and foresight, but not for his injus- 
tice; for he adds: The children of this world are wiser 
than the children of light; that is, the earthly minded know 
better how to manage, and they take more trouble to obtain earth- 
ly goods, pleasures, and enjoyments, than do the children of light, 
the pious, to please God by good works, and to lay up treasures 
in heaven. 

Why is wealth called unjust? 
Because riches are often obtained and retained by injustice, 
often lead man to injustice, and because they are often squandered 
or unjustly used. 

SUPPLICATION. Grant me the grace, my just God 
and Judge, that I may so use on this earth the [goods con- 



26* 



404 



MOEAL LESSONS CONCERNING DETEACTION. 



fided to me by Thee, that I may make friends, who at my 
death will receive me into eternal joys. 

MOEAL LESSONS CONCEEfflNG DETEACTION. 

And he was accused. (Luke xvi. 1.) 

THe steward in the gospel was assuredly justly accused on 
account of his unjust stewardship ; but how many there are 
who lose their good name and honor by false accusations, and are 
given a bad name by malicious talk ! Alas, what great wrongs do 
detracting tongues cause in this world! How mean a vice is de- 
traction, how seldom is attention paid to its evil, how rarely is 
the injury repaired ! 

When is our neighbor's name slandered? 

When a vice which our neighbor has not is affixed to his name; 
when a secret vice or undiscovered crime of our neighbor, is 
made known with the intention of hurting him, or when our duty 
does not require us to mention it; when we attribute an evil in- 
tention to him or entirely misconstrue his feeling or actions ; when 
his good qualities or commendable actions are denied or lessened, 
or his merits underrated; when in cases where it is obligatory to 
speak in his praise, silence is kept, or the praise is only coldly 
given ; when we lend a willing ear to detractions, and no effort is 
made to stop them, although it could and should be done; or last- 
ly, when joy is felt in the detraction. 

Is detraction a great sin? 

Yes, for it is directly opposed to the love of our neighbor, 
therefore to the love of God and hence it is, as St. Ambrose says, 
hateful to God and man. By it we rob our neighbor of a wealth 
greater even than riches (Prov. xxii. l.j, and often he is plunged 
by it into want and misery, even into the greatest vices; St. Am- 
brose says : "Let us fly from the vice of detraction, for it is al- 
together a satanic abyss, full of deceit." Finally, detraction is a 
great sin, because the injury done by it, is very great and irre- 
parable ; for as feathers which are shaken out of a bag, and fly 
far and wide, cannot be collected together again, so words of de- 
traction can seldom be called back and rendered harmless. 

What should we do when we have committed this sin? 

We should as soon as possible recall the detraction and repair 
the injury done to our neighbor in regard to his name or tem- 
poral goods ; we should despise this sin, regret it, and be cleansed 
from it by penance, and as it is difficult to make reparation for 
detraction, we should daily pray for him whom we have hurt, 
and in future guard against committing such a great sin. 



MORAL LESSONS CONCERNING DETRACTION. 405 

Are we not allowed ever to reveal the wrongs of our neighbor? 

If it is done only for the entertainment of idle people, or for 
the sake of news, and to satisfy the curiosity of others, it is never 
allowed, and always a sin. But it is entirely different when after 
having reproached or advised our neighbor fraternally between 
him and ourself, but have not obtained our end, we then tell his 
wrongs, and sins to parents or superiors for the sake of punish- 
ment and reformation; this is not only no sin, but rather a good 
work and a duty, against which those offend who are silent about 
the sins of their neighbor, when by speaking they could prevent 
the sin and save him much trouble. 

Is it a sin to willingly listen to detractors? 

Yes, for we thus give the detractors occasion and encourage- 
ment to go on. Therefore St. Bernard says : "Whether detraction 
is a greater sin than listening to the stealer of a good name, I 
will not decide. The devil sits on the tongue of the detractor as 
he does on the ear of the listener." In such cases we must strive 
to interrupt, to prevent the detracting words, or else to go away ; 
or if we can do none of these, we must show by our sad face our 
displeasure, for the Holy Ghost says: The Northwind driveth 
away rain as doth a sad countenance a backbiting 
tongue. (Prov. xxv. 23.) The same thing is to be observed in 
regard to improper language. 

What varieties of detraction are there ? 

There is a special, hateful kind of detraction which by witty 
and sneering words degrades and ridicules others. But still worse 
is that which carries real or false faults and mistakes of others 
from one place to another, thus exciting those who are on good 
terms with each other to hard feeling, or making those who are 
living in enmity more opposed to each other, by repeating to 
each the other's remarks. The whisperer and the double 
tongued, says the Holy Ghost , is accursed, for he hath 
troubled many that were at peace. 

What should keep us from detraction ? 

The thought of the greatness of this sin ; of the difficulty, even 
impossibility of repairing the injury caused ; of the punishment it 
incurs, for St. Paul expressly says: Calumniators shall not 
possess the kingdom of God (i. Cor. vi. 10.), and Solomon 
writes: Suddenly shall rise the destruction of the de- 
tractors. (Prov. xxiv. 22.) 

SUPPLICATION. Guard me, most tender Jesus, that 
blinded neither by hatred nor envy, I may not rob my neigh- 
bor, by backbiting, of his good name, or make myself guilty 
of such a grievous sin. 



406 INSTRUCTION FOE THE NINTH SUNDAY AFTER PENTECOST. 



CONSOLATION FOR THOSE WHO HAVE SUFFERED 
FROM DETRACTION. 

IF your good name lias been taken away by evil tongues, you 
may be consoled by knowing that God permits it to humble 
you, to exercise you in patience and free you from pride and 
vain self-complacency. Turn your eyes to the saints of the Old 
and the New Law, to the chaste Joseph, who lies in prison on a 
false charge of adultery {Gen. xxxix.), to the meek David public- 
ly accused by Semei as a blood-thirsty man (ii. Kings xvi.), to 
the chaste Susanna, who is also accused of adultery, tried, and 
condemned to death {Dan. xiii.); above all look upon the Saint 
of Saints, upon Jesus, who is called a drunkard, accused and con- 
demned as a blasphemer, a friend of the devil, an inciter of se- 
dition among the people, and who like the greatest criminal is 
nailed to the cross between two thieves. Remember besides that 
it does you no injury in the sight of God, if all possible evil is 
said of you, and that He, at all times, cares for those who trust 
themselves to Him ; for he who touches the honor of those who 
fear God, touches, as it were, the pupil of His eye {Zach. ii. 8.), 
which He will not allow to pass unpunished. 

PRAYER. most innocent Jesus, who wert thus ca- 
lumniated, I submit myself wholly to Thy divine will, and 
am ready like Thee, to bear all slanders and detractions, as 
with perfect confidence I yield to Thy care my good name, 
convinced that Thou at Thy pleasure wilt defend and protect 
it, and save me from the hands of my enemies. 



INSTRUCTION FOR THE NINTH SUNDAY 
AFTER PENTECOST. 



Mplore God for help and assistance against 
all temptations from visible and invisible ene- 
mies, and say with the priest at the Introit: 
Behold, God is my helper, andtheLord 
is the support of my soul: turn out 
the evils upon my enemies, and cut 
• them off in thy truth, Lord, my 
protector. liii.) Save me, God, by thy name: and 
deliver me in thy strength. Glory, &c. 

PRAYER OF THE CHURCH. May the ears of Thy mercy, 
Lord, be open to the prayers of Thy suppliants : and, that 




INSTRUCTION FOR THE NINTH SUNDAY AFTER PENTECOST. 407 

they may succeed in their desires, make them ask those 
things that are agreeable to Thee. Thro 1 . 

EPISTLE, (i. Cor. x. 6 — 13.) Brethren: Let us not covet 
evil things, as they also coveted. Neither become ye idola- 
ters, as some of them: as it is written: "The people sat down 
to eat and drink, and rose up to play."' Neither let us com- 
mit fornication, as some of them committed fornication, and 
there fell in one day three-and-twenty thousand. Neither let 
us tempt Christ : as some of them tempted, and perished by 
the serpents. Neither do you murmur : as some of them 
murmured, and were destroyed by the destroyer. Now all 
these things happened to them in figure: and they are writ- 
ten for our correction, upon whom the ends of the world are 
come. Wherefore let him that thinketh himself to stand, 
take heed lest he fall. Let no temptation take hold on you 
but such as is human. And God is faithful, who will not 
suffer you to be tempted above that which you are able: but 
will make also with temptation issue, that you may be able 
to bear it. 

Can we sin by thought and desire? 
Yes, if we desire wrong and forbidden things, or voluntarily 
think of them with pleasure, even though the deed is not done ; 
for God prohibits not only evil deeds, but evil thoughts and de- 
sires, as for the neighbor's wife or goods. {Exod. xx. 17.) Christ 
says {Matt. v. 28.), that he who looks upon a woman with evil de- 
sire, has already committed adultery. But evil, wicked thoughts, 
and imaginings are sinful only when a person, knowing that they 
are bad, consents and persists in them ; but if he fights against 
them with disgust for them, He will even deserve reward. For 
this reason God sometimes permits even the just to be tempted 
by them. 

What is meant by tempting God? 
Demanding presumptuously a mark or sign of divine omni- 
potence, goodness, or justice. This sin is committed when without 
cause we desire, that articles of faith should be demonstrated 
and confirmed by a new miracle; when we throw r ourselves need- 
lessly into danger of death, or danger for the soul, hoping God 
will save us ; when in dangerous illness the ordinary remedies are 
rejected, and all trusted to God. 

Is it a great sin to murmur against God? 
That it is such, may be learned from the punishment which God 
inflicted on the murmuring Israelites ; for besides Kore, Dathan, 
and Abiron whom the earth devoured, many thousands of them 



408 INSTRUCTION FOE THE NINTH SUNDAY AFTER PENTECOST. 

were consumed by fire; and yet these had not murmured against 
God directly, but only against Moses and Aaron whom God had 
placed over them as their leaders. From this it is seen, that God 
looks upon murmuring against spiritual and civil authority, in- 
stituted by Him, as murmuring against Himself. Hence Moses said 
to the Israelites: Your murmuring is. not against me, but 
against the Lord. [Exod. xvi. 8.) 

ASPIEATIOK Purify my heart, I beseech Thee, Lord, 
from all evil thoughts and desires. Let it never enter my 
mind to tempt Thee, or to be dissatisfied with Thy fatherly 
dispensations. Permit me to be tempted not beyond my 
strength, but grant me so much fortitude, that I may over- 
come all temptations, and even derive benefit from them for 
my soul's salvation. 




INSTRUCTION FOR THE NINTH SUNDAY AFTER PENTECOST. 409 

GOSPEL. (Luke xix. 41—47.) At that time: When he 
drew near Jerusalem, seeing the city, he wept over it, say- 
ing : If thou also hadst known, and that in this thy day, the 
things that are to thy peace: but now they are hidden from 
thy eyes. For the days shall come upon thee: and thy ene- 
mies shall cast a trench about thee, and compass thee round, 
and straiten thee on every side, and beat thee flat to the 
ground, and thy children who are in thee : and they shall 
not leave in thee a stone upon a stone : because thou hast 
not known the time of thy visitation. And entering into the 
temple, he began to cast out them that sold therein, and 
them that bought. Saying to them: It is written: "My 
house is the house of prayer: but you have made it a den of 
thieves. 11 And he was teaching daily in the temple. 

Why did our Saviour weep over the city of Jerusalem? 

He wept for the ingratitude, the blindness, and obduracy of its 
inhabitants, who would not receive Him as their Redeemer. He was 
saddened by the ruin which was to come upon them, and by the 
thought that all His works and sufferings would be lost for them. 

What was the time of visitation? 
It was the time when God sent them one prophet after an- 
other, who urged them to penance, and whom they persecuted, 
stoned, and killed. {Matt, xxiii. 34.) Especially it was the time 
of Christ's ministry, when He so often announced His salutary 
doctrine in the temple of Jerusalem, confirmed it by miracles, 
proving Himself to be the Messiah, the Saviour of the world, but 
was despised and rejected by this hardened and impenitent city. 

Who are prefigured by this hardened and impenitent city? 
The hard hearted, unrepentant sinners who will not recognize 
the time of God's visitation, in which He urges them by the 
mouths of His preachers, confessors, and superiors, and by in- 
ward inspiration to reform their lives and seek the salvation of 
their soul, but who give no ear to these admonitions, and defer 
conversion to the end of their lives. Their end will be that of this 
impious city; then the enemy, that is, the evil spirit, will surround 
their soul, tempt, terrify, and drag it into the abyss of ruin. Oh, 
how foolish it is so lightly to fritter away the time of grace, the 
days of salvation! Oh, how would the damned do penance, could 
they but return to earth ! Oh, how industriously would they use 
the time to save their soul ! Use then, my dear Christian, the time 
of grace which God designs for you, and which, when it is run out 
or carelessly thrown away, God will not lengthen for a moment. 



410 



THE DESTRUCTION OF THE CITY 



Will God conceal from the impious that which serves their salvation? 

No; "but while they are running after the pleasures of this 
life," says St. Gregory, "they see not the misfortunes treading in 
their footsteps, and as the consideration of the future makes them 
uncomfortable in the midst of their worldly pleasures, they re- 
move the terrible thought of it from them, and thus run with 
eyes blindfolded in the midst of their pleasure into eternal flame. 
Not God. but they themselves hide the knowledge of all that is 
for their peace, and thus they perish." 

ASPIEATION. I beseech Thee. Lord, who didst weep 
over the city of Jerusalem, because it knew not the time of 
its visitation, to enlighten my heart, that I may recognize 
the time of grace, and make it useful to myself. 



THE DESTRUCTION OF THE CITY AND TEHTLE OF 



Has our divine Saviours prophecy concerning the city of Jerusalem 



Es, and in the most terrible manner. The Jews, oppressed 



JL by the Romans, their cruel masters, revolted, killed many 
of their enemies, and drove them out of Jerusalem. Knowing well 
that this would not be permitted to pass unavenged, the Jews 
armed themselves for a desperate resistance. The Emperor Nero 
sent a powerful army under the command of Vespasian against the 
city of Jerusalem, which first captured the smaller fortresses of 
Judea, and then laid siege to the city. The want and misery of the 
inhabitants had already reached the highest pitch ; for within the 
city, ambitious men had caused conflicts; factions had been formed, 
daily fighting each other, and reddening the streets with blood, 
while the angry Romans stormed outside. Then a short time of 
respite was granted to the unfortunate Jews. The Emperor Nero 
was murdered at Rome in the year of our Lord 68; his successor 
Galba soon died, and the soldiers placed their beloved comman- 
der Vespasian upon the imperial throne. He, then, left Jerusalem 
with his army, but in the year 70, sent his son Titus with a new 
army to Judea, with orders to capture the city at any price, and 
to punish its inhabitants. 

It was the time of Easter, and a multitude of Jews had as- 
sembled from all provinces of the land, when Titus appeared with 
his army before the gates of Jerusalem, and surrounded the city. 
The supply of food was soon exhausted, famine and pestilence 
came upon the city and raged terribly. The leader of the furious 
revolutionists, John of Gischala, had the houses searched, snatched 
the food from the starving, or forced it from them by terrible tor- 
tures. To save themselves from this outrageous tyrant, the Jews 
took the leader of a band of robbers, named Simon, with his 



JERUSALEM. 





AND TEMPLE OF JERUSALEM. 



411 



whole gang into the city. John and Simon with their followers 
now sought to annihilate each other. John took possession of 
the temple. Simon besieged him ; blood was streaming in the 
temple and in the streets. Only when the battle din of the Ro- 
mans was heard from without, did the hostile factions unite, go to 
meet the enemy, and resist his attack. As the famine increased, 
many Jews secretly left the city to seek for herbs. But Titus 
captured them with his cavalry, and crucified those who were 
armed. Neariy five hundred men, and sometimes more, were 
every day crucified in sight of the city, so that there could not 
be found enough crosses and places of execution ; but even this 
terrible sight did not move the Jews to submission. Incited by 
their leaders to frenzy, they obstinately resisted, and Titus finding 
it impossible to take the city by storm, concluded to surround the 
city with walls in order to starve the inhabitants. In three days 
his* soldiers built a wall of about ten miles in circumference, and 
thus the Saviour's prediction was fulfilled: Thy enemies shall 
cast a trench about thee, and compass thee round, 
and straiten thee on every side. 

The famine in this unfortunate city now soon reached its most 
terrific height; the unfortunate inhabitants searched the very 
gutters for food, and ate the most disgusting things. A woman, 
ravenous from hunger, strangled her own child, roasted it, and 
ate half of it; the leaders smelling the horrible meal, tore a way 
into the house, and by terrible threats compelled the woman to 
show them what she had eaten; she reached them the remaining 
part of the roasted child, saying: "Eat it, it is my child; I pre- 
sume you are not more dainty than a woman, or more tender 
than a mother." Stricken with terror they rushed from the house. 
Death now carried away thousands daily, the streets and the 
houses were full of corpses. From the fourteenth of April when 
the siege commenced to the first of July, there were counted one 
hundred and fifty eight thousand dead bodies; six hundred thou- 
sand others were thrown over the walls into the trenches to save 
the city from infection. All who could fly, tied ; some reached the 
camp of the Romans in safety; Titus spared the helpless, but all 
who fell armed into his hands, were crucified. Flight did no more 
offer security. The Roman soldiers had learned, that many Jews 
had swallowed gold pieces to secure them from the avarice of 
the robbers, and therefore the stomachs of many were cut open. 
Two thousand such corpses were found on one morning in the 
camp of the Romans. Titus' attempts to prevent this cruelty, were 
unavailing. Finally, when misery had reached its height, Titus 
succeeded in carrying the fort Antonia, and with his army forced 
a passage as far as the temple which had been held by John of 
Gischala with his famous band. Desirous of saving the temple, 
Titus offered the revolutionists free passage from it, but his pro- 
position was rejected, and the most violent contest then raged; 



412 USEFUL LESSONS CONCERNING DEATH-BED REPENTANCE. 

the Romans trying to enter the temple, and being continually re- 
pulsed, at last, one of the soldiers seized a firebrand, and lifted 
up by a comrade, threw it into one of the rooms attached to the 
temple. The flames in an instant caught the whole of the inner 
temple, and totally devoured it, so that this prediction of our 
Lord was also fulfilled. The Romans butchered all the inhabi- 
tants whom they met, and Titus having razed the ruins of the 
temple and city to the ground, ploughed it over, to mark that this 
city was never to be rebuilt. During the siege one million one 
hundred thousand Jews lost their life; ninety seven thousand 
were sold as slaves, and the rest of the people dispersed over the 
whole earth. 

Thus God punished the God murdering, impenitent city and 
nation , over whose wretchedness the Saviour wept so bitterly, 
and thus was fulfilled the prediction made by Him long before. 

What do we learn from this? 
That as this prediction so also all other threats and promises 
of the Saviour will be fulfilled. The destruction of the city and 
temple of Jerusalem, the dispersion of the Je^ws, are historical 
facts which cannot be denied, and testify through all centuries to 
the truth of our Lord's word: Heaven and earth shall pass 
away, but my word shall not pass away. (Matt. xxiv. 35.) 

USEFUL LESSONS CONCERNING DEATH-BED 
REPENTANCE. 

Can a sinner depend upon conversion at the end of 

Bins life? 
Y no means, for this would be to sin against the mercy of 
God, and the Holy Ghost. "God," says St. Augustine, "ge- 
nerally so punishes such negligent sinners, that in the end they 
forget themselves, as in health they forgot God." And God Him- 
self says: They have turned their back to me, and not 
their'face: and in the time of their affliction they will 
say: Arise, and deliver us! Where are the gods whom 
thou hast made thee? Let them arise and deliver thee 
in the time of thy affliction. (Jer. ii. 27— 28.) And although 
we have a consoling example in the case of the penitent thief, yet 
this, as St. Augustine says, is only one, that the sinner may not 
despair; and it is only one, so that the sinner may have no ex- 
cuse for his temerity in putting off his repentance unto the end. 

What may we hope for those who put off their repentance until the 

end of their life? 
We should always hope the best, although, as St. Augustine 
says, it cannot be asserted with any security, that he who repents 
at the end, has received forgiveness; and St. Jerome writes: 
"Scarcely one out of thousands whose life was impious, will truly 



INSTRUCTION FOR THE TENTH SUNDAY AFTER PENTECOST. 413 

repent in death and obtain forgiveness of sin;" and St. Vincent 
Ferrara says, "the good death of a man who has lived impiously, 
is a greater miracle than the raising of the dead to life." We 
need not be surprised at this, for repentance at the end of life is 
extorted by the fear of death and the coming judgment. "It is 
not, that he abandons sin," says St. Augustine, "but sin abandons 
him, and he would not cease to sin, if he ceased not to live." But 
what can we hope from such a conversion? 

When should ice repent? 
While we are in health, in possession of our senses and 
strength, for according to the words of St. Augustine, the repen- 
tance of the sick is sick, and the repentance of the dying also 
dying. As experience proves, man in sickness is so tormented and 
bewildered by the pains of sickness and the fear of death, by re- 
morse of conscience, and the temptations of the devil as well as 
by the anxiety for those whom he leaves, that he can scarcely 
collect his thoughts, much less fix them for true repentance. If it 
comes so hard for many to do penance while they are in health, 
and have nothing to prevent them from elevating their mind to 
God, how much more difficult will it be for them, when the head and 
the whole body are weakened and tortured by the pains of sick- 
ness. It has been made known by many persons when convales- 
cent, that they retained not the slightest recollection of anything 
which occured during their illness, and although they confessed 
and received the last Sacraments, they did not remember it. If, 
then, you have committed a grievous sin, do not delay to be re- 
conciled as soon as possible by perfect contrition and a sacra- 
mental confession. By no means should you put it off from one 
day to another, for you thus render your conversion more diffi- 
cult, so much that without extraordinary grace from God, you 
cannot repent, w T hich grace God gives not to the presumptuous 
scoffer. 



INSTRUCTION FOR THE TENTH SUNDAY 
AFTER PENTECOST. 



T the Introit of the Mass pray with the 
Church for God's help to guard us against 
our enemies: When I cried out, the- 
Lord heard my complaint against 
those that were coming against me: 
and he that was before all ages, and 

. will be for ever, humbled them: cast 

thy care on the Lord, and he will feed thee. {Ps. liv.) 
Hear, God, my prayer, and despise not my petition: 
look down upon me, and hear me. Glory, &c. 




414 INSTRUCTION FOR THE TENTH SUNDAY AFTER PENTECOST. 

PRAYER OF THE CHURCH. God, who chiefly mani- 
festest Thy Almighty power in pardoning and shewing mercy, 
increase Thy goodness towards us : that having recourse to 
Thy promises, we may be partakers of Thy heavenly bless- 
ing. Thro'. 

EPISTLE, (i. Cor. xii. 2 — 11.) Brethren: You know that, 
when you were heathens, you went to dumb idols, according 
as you were led. Wherefore I give you to understand, that 
no man, speaking by the spirit of God, saith anathema to 
Jesus. And no man can say the Lord Jesus, but by the Holy 
Ghost. Now there are diversities of graces, but the same 
spirit. And there are diversities of ministries, but the same 
Lord. And there are diversities of operations, but the same 
God who worketh all in all. And the manifestation of the 
Spirit is given to every man unto profit. To one indeed, by 
the Spirit, is given the word of wisdom : and to another, the 
word of knowledge, according to the same spirit: to another, 
faith in the same spirit: to another, the grace of healing in 
one spirit : to another, the working of miracles : to another, 
prophecy: to another, the discerning of spirits: to another, 
divers kinds of tongues: to another, interpretation of speeches. 
But in all these things one and the same spirit worketh, di- 
viding to every one according as he will. 

EXPLANATION. The apostle here reminds the Corinthians 
en verted from heathenism of the great grace they received from 
God in their conversion, and urges them to be grateful for it; for 
while heathens they cursed Jesus, hut being now brought to the 
knowledge of the Spirit of God, they possess Christ as their Lord 
and Redeemer, who can be known and professed only by the en- 
lightment of the Holy Ghost. This, as all other graces which 
they have received from God, is a free gift of the Holy Ghost 
who gives to whomsoever He pleases and who alone produces all 
the effect of them. These graces, the word of wisdom to impart 
to others and to instruct in the mysteries of the Christian reli- 
gion, the gift of healing sickness, the gift of miracles and of pro- 
phecy, the gift of discerning spirits, to know if one is governed 
by the Spirit of God, or of the world, Satan and the flesh, the gift 
of tongues and others, the Holy Ghost gave, in the early times 
of Christianity to the faithful, especially to the pastors of the 
Church, for the propagation of the gospel; but these became 
rarer the more the faith spread and grew firmer; whereas the gifts 
which sanctify man, will always remain in the Church of God. 

[ See Instruction on the gifts of the Holy Ghost, Pentecost.] 



INSTRUCTION FOR THE TENTH SUNDAY AFTER PENTECOST. 415 




GOSPEL. (Luke xviii. 9 — 14.) At that time : Jesus spake 
this parable to some who trusted in themselves as just, and 
despised others. Two men went up into the temple to pray: 
the one was a Pharisee, and the other a Publican. The Pha- 
risee standing, prayed thus with himself: God, I give thee 
thanks that I am not as the rest of men, extortioners, un- 
just, adulterers, as also is this publican. I fast twice in the 
week : I give tithes of all that I possess. And the publican 
standing afar off would not so much as lift up his eyes to- 
wards heaven: but struck his breast, saying: God, be mer- 
ciful to me a sinner. I say to you, this man went down to 



416 



CONCERNING PRIDE AND VAIN GLORY. 



his house justified rather than the other, because every one 
that exalteth himself, shall be humbled; and he that hum- 
bleth himself, shall be exalted. 

Why did Christ make use of this parable of the Pharisee and the 

Publican ? 

To teach us never to proudly condemn or despise a man, even 
when he seems wrong, and to enable us to understand how easily 
we may be mistaken like the Pharisee who despised the Publi- 
can, whom he considered a great sinner, while, in reality, the 
man was justified before God on account of his repentant spirit. 

What should we do before entering a Church? 
We should reflect, that we are going into the house of God, 
to speak to Him, and should therefore think well, what we are 
about to say to Him, and what we wish to ask of Him. That 
we may make ourselves less unworthy to be heard, we should 
humble ourselves as did Abraham {Gen. xviii. 27.), remembering 
that we are dust and ashes, and on account of our sins unworthy 
to appear before the eyes of God, much less to address Him, for 
God listens to the prayers of the humble only (Ps. ci. 18.), gives 
them His grace, and resists the proud. (James iv. 6.) 

Was the Pharisee's prayer acceptable to God? 
No, for it was no prayer, but boasting and ostentation ; while 
he praised himself, enumerated his apparent good works, he attri- 
buted them all to himself, taking away all the honor from God, 
hiding his pride under the gloss of sanctity, despising others, 
judging them rashly, regarding them as extortioners, unjust, ad- 
ulterers, and thus he sinned, instead of meriting the grace of God. 

Was the Publican's prayer acceptable to God? 
Yes, for though short, it was humble and contrite. He did 
not stand in the front of the temple, but at a distance, as if to 
acknowledge himself unworthy of the presence of God and com- 
munion with men. He stood with down cast eyes, thus showing 
that he considered himself because of his sins unworthy to look 
towards heaven, teaching us to regard ourselves, on account of 
our sins, unworthy to appear in the. presence of God. He con- 
fessed himself a sinner, and struck his breast to punish, as St. 
Augustine says, the sins which he had committed in his heart. 
This is why also we during Mass several times strike our breast, 
for by this we acknowledge that we are miserable sinners, and 
that we regret our sins. 

CONCERNING PRIDE AND VAIN GLORY, 

WE should especially learn from this gospel, that God looks 
upon the humble, but is far from the proud (Ps. cxxxvii. 6.), 

; I 



INSTRUCTION ON GRACE. 



417 



and that He resists the proud and exalts the humble. The Pha- 
risee went to the temple entirely wrapt up in himself, fancying 
himself replete with good works, but returned empty and hated 
by God ; the Publican, on the contrary, appearing before God as 
a public but penitent sinner, returns justified. Truly an humble 
sinner is better in the sight of God than a proud just man ! 

He who glories in his own good works, or performs them to 
please men and to win their praise, loses their merit in the eyes 
of the most High, for Christ says: Take heed that you do 
not your justice before men, that you may be seen by 
them: otherwise you shall not have a reward from your 
Father who is in heaven. {Matt. vi. 1.) 

In order that we may learn to despise vain glory, these teach- 
ings should be well borne in mind. We should consider, that 
it will happen to the seeker after vain glory, as to the man who 
made many toilsome journeys on land and sea in order to heap 
up wealth, and had no sooner acquired it than he was shipwrecked 
and lost all. Thus the ambitious man avariciously seeking glory 
and honor, will find, when dying that the merit which he might 
have had for his good works, is now lost to him, because he did 
not labor for the honor of God. To prevent such an evil, strive 
at the commencement of every good work which you undertake 
to turn your heart by a good intention to God. 

But that you may plainly recognize the vice of pride, which 
generally keeps itself concealed, and that you may avoid it, know 
that pride is an inordinate love of ostentation, and an immoderate 
desire to surpass others in honor and praise. The proud man 
goes beyond himself, so to speak, makes himself out far more 
than he really is, and, like the Pharisee, despises others; the 
humble man, on the contrary, has a low estimate of himself, looks 
upon himself as nothing and, like the Publican, despises no one 
but himself, and thus is pleasing in the sight of God. 

ASPIRATION. God, who dost regard the prayers of 
the humble, but dost despise and throw away the proud, I 
earnestly beseech Thee to give me an humble heart, that I 
may imitate the humility of Thy only begotten Son, our Lord 
Jesus Christ , and by so doing become less unworthy to be 
exalted with Him in heaven. 

I INSTRUCTION ON GRACE. 
N the epistle of this day the Apostle St. Paul speaks of the 
different gifts of the Holy Ghost which He distributes as He 
pleases. The e extraordinary graces which the apostle m ntions, 
are not necessary for salvation. But the Church teaches, that the 
grace of God, of the Holy Ghost, is necessary for salvation, be- 
cause without it we could neither properly believe, nor faithfully 



27 



418 



INSTRUCTION ON GRACE. 



keep the commandments of God. For the holy religion of Jesus 
teaches us, and experience confirms it, that since the fall of our 
first parents we are weak and miserable, and by ourselves, of our 
own strength, we cannot know or perform the good necessary for 
our salvation. We need a higher aid, a higher assistance, and this 
aid, this assistance is called grace. 

What, then, is grace ? 

Grace is an inward, supernatural gift which God from pure 
goodness, and in consideration of Christ's merits, grants us to 
enable us to work out our salvation. 

Grace is a gift, that is, a present, a favor, a benefit. It is an 
inward and supernatural gift; an inward gift, because it is 
bestowed upon man's soul in distinction from external gifts and 
benefits of God, as: food, clothes, health, the preaching of God's 
word; it is a supernatural gift, because by supernatural is meant 
that which is above nature. In creating our souls God gives us 
a certain degree of light which enables us to think, reflect, judge, 
to acquire more or less knowledge : this is called natural light. 
In the same way He gives our souls the power in some measure 
to overcome our sensual vicious inclination ; this power is called 
natural power (virtue). To this natural light and power must be 
added a higher light and a higher power, if man would be sancti- 
fied and saved. This higher light and higher power is grace. 
It is therefore called a supernatural gift, because it surpasses 
the natural power of man, and produces in his understanding and 
in his will wholesome effects, which man could not produce with- 
out it. For example, divine faith, divine love is a supernatural 
gift or grace of God, because man of his own power could never 
receive as certain God's revelations and His incomprehensible 
mysteries with so great joy and so firm conviction, and could 
never love God above all things and for His own sake, unless 
God assisted him by His grace. 

God grants us grace also through pure benevolence with- 
out our assistance, without our having any right to it ; He grants 
it without cost, and to whom He pleases; but He gives it in 
consideration of the infinite merits of Christ Jesus, in 
consideration of Christ's bloody death on the cross, and of the 
infinite price of the redemption He accomplished on the cross, 
for us. Finally, grace is a gift of God, by w r hich to w r ork out 
our salvation, that is, it is only by the grace of God, that we 
can perform meritorious works to aid us in reaching heaven ; with- 
out grace it is impossible for us to perform any good action, even 
to have a good thought by which to gain heaven. 

From this it follows, that with the grace of God we can ac- 
complish all things necessary for our salvation, can fulfil all the 
commandmends of God, but without grace can do nothing meri- 
torious ; also that grace is given to all, so that the wicked perish, 



INSTRUCTION ON GRACE. 



419 



not because they could not, but because they would not be good, 
and that we can resist grace, and therefore by our own fault 
perish. 

How is grace divided? 

It is of two kinds, the actual and the sanctifying grace. 

The actual grace is God's assistance which we always need to 
accomplish a good work, to avoid sin which we are in danger of 
committing, or that grace which urges us on to good, assisting us 
in accomplishing it; for God it is, says the Apostle Paul {Phil. 
ii. 13.), who worketh in you both to will and to ac- 
complish. If a good work is to be done by us, God must en- 
lighten our mind, that we may properly know the good and dis- 
tinguish it from evil ; He must rouse our will and urge it on to 
do the known good and to avoid the evil ; He must also uphold 
our will and increase our strength that what we wish to do, we 
may really accomplish. 

This actual grace is, therefore, necessary to the just, that they 
may always remain in sanctifying grace, and accomplish good 
works ; it is necessary to the sinner, that he may reach the state 
of sanctifying grace. 

What is sanctifying grace? 

It is the great benefit which God bestows upon us, when He 
sanctifies and justifies us; in other words: Sanctifying grace is the 
love of God, given to us by the Holy Ghost, which love dwells in 
us and whose temple w r e become, or it is the advent and residence 
of God in our hearts, as promised in the words of Jesus : If any 
one keep my word, I will come to him and abide in 
him (John xiv. 24.) ; and: If any one love me, my Father 
will love him, and we will come to him and will make 
our abode with him. (John xiv. 23.) 

He who possesses sanctifying grace, possesses the greatest 
treasure that a man can possess on earth. For what can be more 
precious than to be beautiful in the sight of God, acceptable to 
Him, and united with Him ! He who possesses this grace, carries 
within himself the supernatural image of God, he is a child of 
God, a friend of God, and has a right to the inheritance of heaven. 

How is this sanctifying grace lost? 
It is lost by every mortal sin, and can only be regained by a 
complete return to God, by true repentance and amendment. 
The" loss of sanctifying grace, which is given to every one in bap- 
tism, is a far greater injury than the loss of all earthly posses- 
sions, greater than the loss of honor, greater even than the loss 
of life. How terrible, then, is mortal sin which deprives us of this 
treasure ! 



27* 



420 




INSTRUCTION FOR THE ELEVENTH 
SUNDAY AFTER PENTECOST. 

T the Introit pray with the priest for bro- 
therly union and for protection against our 
enemies from within and without: God 
in his sanctuary: God, who maketh 
brethren abide together in concord: 
he will give might and strength to 
his people. (J's. lxvii.) Let God arise, 
and his enemies shall be dispersed; and let those that 
hate him. flee before his face. Glory, &c. 

PRAYER OF THE CHURCH. Almighty and eternal 
God, who, in the abundance of Thy goodness, exceedest both 
the merits and requests of Thy suppliants ; pour forth Thy 
mercy upon us : and both pardon what our consciences dread- 
eth, and grant sucli blessings as we dare not presume to ask. 
Thro 1 . 

EPISTLE, (i. Cor. xv. 1 — 10.) Brethren: I make known 
unto you the gospel which I preached to you, which also you 
have received, and wherein you stand, by which also you are 
saved : if you hold fast after what manner I preached unto 
you, unless you have believed in vain. For I delivered unto 
you first of all, which I also received : how that Christ died 
for our sins according to the scriptures : and that he was 
buried, and that he rose again the third day according to 
the scriptures : and that he was seen by Cephas ; and after 
that by the eleven. Then was he seen by more than five 
hundred brethren at once; of whom many remain until this 
present, and some are fallen asleep. After that he was seen 
by James, then by all the apostles: and last of all, he was 
seen also by me, as by one born out of due time. For I am 
the least of the apostles, who am not worthy to be called an 
apostle, because I persecuted the Church of God. But by the 
grace of God I am what I am; and his grace in me hath -not 
been void. 

INSTRUCTIONS. I. St. Paul warns the Corinthians against 
those who denied the resurrection of Christ and of the deceased 
faithful, and exhorts them to persevere in the faith which they 
have received, and to live in accordance with it, Learn from this, 
how we in our days, in which the true faith in Jesus and His 



INSTRUCTION FOR THE ELEVENTH SUNDAY AFTER PENTECOST. 421 

Church is in so many ways attacked, sneered at, and denied? 
should firmly persevere in the one only saving Catholic faith, 
which is the same that Paul preached. 

II. Paul in this epistle gives to the Corinthians and to us a 
beautiful example of humility, by calling himself, because of 
the sins he had committed before his conversion, one born out 
of due time, the least of the apostles, and not worthy of being 
called an apostle, although he had labored so much in the service 
of Christ. He acknowledges also that all that he was, he was by 
God's grace only. Thus speaks the truly humble man : he sees in 
himself nothing but weakness, sin, and wrong, and therefore des- 
pises" himself and desires to be despised by others. All the good 
which he professes or practises, he ascribes to God. and gives 
the honor of it to Him. Strive you, too, my Christian, for such • 
humility. You have far more reason to do so than St. Paul had, 
because of the sins which you have committed since your baptism, 
and of the graces which you have abused, and the inactive, use- 
less life you have led. 

ASPIRATION. Dispel from me, most loving Saviour, 
the spirit of pride, and grant me the humility I so need. Let 
me realize, that of myself I can do nothing, and that all my 
power to do good, comes from Thee alone, who alone dost 
cause me to have the will to do the good and to accomplish it. 

GOSPEL. {Mark vii. 31 — 37.) At that time : Jesus going 
out of the coast of Tyre, he came by Siclon to the sea of 
Galilee through the midst of the coast of Decapolis. And 
they bring to him one deaf and dumb : and they besought 
him that he would lay his hand upon him. And taking him 
from the multitude apart, he put his fingers into his ears, 
and spitting, he touched his tongue; and looking up to hea- 
ven, he groaned and said to him: Ephphata, that is. Be open- 
ed. And immediately his ears were opened, and the string of 
his tongue was loosed, and he spoke right. And he charged 
them that they should tell no man. But the more he charg- 
ed them so much the more a great deal did they publish it. 
And so much the more did they wonder saying: He hath 
done all things well; he hath made both the deaf to hear and 
the dumb to speak. 

Whom may ice understand by the deaf and dumb man ? 

Those who desire neither to hear nor to speak of things con- 
cerning salvation. 



422 INSTRUCTION FOR THE ELEVENTH SUNDAY AFTER PENTECOST. 




Why did Christ take the deaf and dumb man apart? 
To teach us that he who wishes to live piously and be com- 
forted, must avoid the noisy world, and dangerous society, and 
must love solitude, for there God speaks to the heart. (Os. ii. 14.) 

Why did Christ fordid them to mention this miracle? 

That we might learn to fly from the praise of men always vain 
and fickle. 

What do we learn from those who brought the deaf and dumb man 
to Jesus, and notwithstanding the prohibition, made known the 

miracle? 

That in want and sickness we should tenderly assist our neigh- 
bor, and not neglect to announce and praise the works of God, 



CONCERNING CEREMONIES. 



423 



for God works His miracles, that His goodness and omnipotence 
may be known and honored. 

SUPPLICATION. Lord Jesus, who during Thy life on 
earth didst cure the sick and the infirm, open my ears that 
they may listen to Thy will, and loosen my tongue that I 
may honor and announce Thy works. Take away from me, 
most bountiful Jesus, the desire for human praise, that I 
may not be led, in order to obtain it, to reveal my good works, 
and thus lose my Heavenly Father's reward. {Matt. vi. 1 .) 

CONCEBNING CEREMONIES. 

CWhat are ceremonies? 
Eremonies are certain forms and usages, used in the service 
of God, for the increase of devotion and for the edification 
of our fellowmen; they relate to our inward feeling of which they 
are the external representation. 

Why do we make use of ceremonies in our service ? 
That we may serve God not only inwardly with the soul, but 
outwardly with the body by external devotion; that we may keep 
our attention fixed, may increase our devotion, and edify others ; 
that by these external tilings we may be raised to the contem- 
plation of divine, inward things. (Trid. Sess. 22.) 

Are ceremonies founded on Scripture? 

They are; for besides those which Christ used in this day's 
gospel in regard to the deaf and dumb man, by putting His finger 
into his ears, touching his tongue with spittle, and looking up to 
heaven, in order that He might prefigure what in this deaf and 
dumb man and in all men should inwardly take place, namely 
that they should be susceptible to the word of God, to announce 
His praise, and to expect help from heaven only, He has also 
made use of different other ceremonies, by blessing breid and 
fishes (Matt. xv. 36.), spreading clay upon the eyes of a blind man 
(John ix. 6.), praying with bended knees (Luke xxii. 41.), falling 
on His face to pray (Matt. xxvi. 39.), breathing upon His disciples 
and thus giving them the Holy Ghost (John xx. 22.), also blessing 
them with outstretched hands when ascending into heaven. (Luke 
xxiv. 50.) Thus in the Old Law, different ceremonies were pre- 
scribed for the Jews, of which indeed in the New Law the greater 
number have been abolished ; others, however, have been retain- 
ed, and new ones added. If, therefore, the enemies of the Church 
contend, that ceremonies are superfluous, since Christ Himself 
reproached the Jews for their ceremonial observances, and said : 
God must be adored in spirit and in truth, we may, with- 
out mentioning that Christ Himself made use of certain ceremonies, 



4 24 INSTRUCTION CONCERNING THE ABUSE OF THE TONGUE. 

answer, that Christ did not find fault with the use of ceremonies, 
but only with the intention of the Jews. They observed every ce- 
remony most scrupulously, without at the same time entertaining 
pious emotions in the heart, and whilst they dared not at any 
price omit even one ceremony, they scrupled not, to oppress and 
rob their neighbor. Therefore Christ says: God must be ador- 
ed in spirit and in truth, that is, in the innermost heart, and 
no tonly in external appearances. — Do not, therefore, let the ob- 
jections, nor the scoffs and sneers of the enemies of our Church 
confound you, but seek to know the spirit and meaning of each 
ceremony, and to impress them on your heart, and then make 
use of them to inflame your piety, to glorify God, and to edify 
your neighbor. 



INSTRUCTION CONCERNING THE ABUSE OF THE 



Here is, perhaps, no member in our body more dangerous 



JL and more pernicious than the tongue. The tongue, says 
the Apostle St. James (iii. 5-12.), is, indeed, a little member 
and boasteth great things, and it is placed among our 
members, so that it defileth the whole body, and sett- 
eth on fire the wheel of our nativity, being set on fire 
by hell. By it we bless God and the Father: and by it 
we curse men, who are made after the likeness of God. 
Out of the same mouth proceedeth blessing and curs- 
ing. And, indeed, there is scarcely a country, a city, nay, even a. 
house to be found, in which evil tongues do not originate quarrel 
and strife, discord and enmity, jealousy and slander, seduction and 
debauchery. A godless tongue reviles God and His saints, cor- 
rupts and distorts the word of God, causes heresy and schism, 
makes one intemperate, unchaste, envious, and malevolent; in a 
word, the tongue is according to the apostle a fire, a world of ini- 
quity. The tongue of the serpent seduced our first parents, and 
brought misery and death into the world. {Gen. iii.) The tongue 
of Judas betrayed Jesus. {Matt. xxvi. 47.) And what so often 
causes war among princes, revolts among nations, if it is not the 
tongue of ambitious, restless men, who seek their fortune in war 
and revolution? How many, in fine, have plunged themselves into 
the greatest misery by means of their unguarded tongues? How 
can we secure ourselves against this dangerous domestic enemy? 
No otherwise, than that we be slow in speaking, according to the 
advice of St. James (i. 19.), to speak very few words, and those 
sensible and well considered. In this way we shall not offend by 
any word, and we shall become perfect men. {James iii."2.) But 
since this cannot happen without especial grace of God, we must 
beg God for this grace, according to the advice of St. Augustine, 
in the following or similar words: 



TONGUE. 




INSTRUCTION FOR THE TWELFTH SUNDAY AFTER PENTECOST. 425 

ASPIRATION. Lord, set a watch before my mouth, 
and a door round about my lips, that I may not fall and my 
tongue destroy me. (Ps. cxl. 3.) 



INSTRUCTION FOR THE TWELFTH SUNDAY 
AFTER PENTECOST. 



He Introit of the Mass is the prayer of a 
troubled soul, asking God for help against its 
enemies: Come to my assistance, God: 
Lord, make haste to help me: let my 
enemies who seek my soul, be put to 
shame and confusion. (Ps. lxix.) Let 
them be put to flight and shame, who 
onceiive evil against me. Glory, &c. 

PRAYER OF THE CHURCH. Almighty and merciful 
God, from whose gift it proceedeth that Thy people worthily 
serve Thee; grant we beseech thee, that we may run on, 
without stumbling, to the obtaining the effects of Thy pro- 
mises. Thro 1 . 

EPISTLE, (ii. Cor. iii. 4—9.) Brethren: We have confi- 
dence through Christ towards God : not that we are sufficient 
to think any thing of ourselves as of ourselves: but our suf- 
ficiency is from God. Who also hath made us fit ministers of 
the New Testament, not in the letter but in the spirit. For 
the letter killeth: but the spirit quickeneth. Now if the 
ministration of death, engraven with letters upon stones, was 
glorious, so that the children of Israel could not steadfastly 
behold the face of Moses, for the glory of his countenance, 
which is made void : how shall not the ministration of the 
Spirit be rather in glory ? For if the ministration of condem- 
nation be glory, much more the ministration of justice ab- 
oundeth in glory. 

EXPLANATION. St. Paul speaks in the epistle, from which 
this extract is taken, about the conversion of the Corinthians, 
which he accomplished not by his own ability, but with the help 
of God, who made him a minister of the New Testament, a teacher 
of the true religion of Christ. The new Testament by the grace of 
the Holy Ghost recalls the sinner from the death of sin, reconciles 
him to God, and thus enlivens and makes him pleasing to God, 
whereas the letter of the Old Law, which contains more external 




426 INSTRUCTION FOR THE TWELFTH SUNDAY AFTER PENTECOST. 

ceremonies and fewer commandments, did not change the man, 
but rather destroyed him, that is, threatens with death the trans- 
gressor of the law, cannot free man from sin, and reconcile him 
to God, and thus permits him to die the eternal death. The true 
religion of Christ, which does not consist of the mere letter, but, 
penetrated by the Holy Ghost, vivifies, justifies, and sanctifies 
man, he has preached, and now if the office of Moses, who only 
preached the deathbringing religion of the letter of the Old Tes- 
tament, was so glorified by God, that his countenance shone, 
when he returned from Mount Sinai, where God gave him the 
law, how much more must the office of the minister of the religion 
of Christ be distinguished with dignity and glory. Learn from 
this to esteem the office of preaching and to be humble like St. 
Paul, who trusted not himself but God, gave no honor to him- 
self, but gave all honor to God.— 




INSTRUCTION FOR THE TWELFTH SUNDAY AFTER PENTECOST. 427 

GOSPEL. (LuJcex. 23 — 37.) At that time: Jesus said to 
his disciples: Blessed are the eyes that see the things which 
you see. For I say to you, that many prophets and kings have 
desired to see the things that you see, and have not seen 
them ; and to hear the things that you hear, and have not 
heard them. And behold, a certain lawyer stood up, tempting 
him, and saying : Master, what must I do to possess eternal 
life? But he said to him: What is written in the law? how 
readest thou? He answering said: "Thou shalt love the Lord 
thy God with thy whole heart, and with thy whole soul, and 
with all thy strength, and with all thy mind : and thy neigh- 
bour as thyself.' 1 And he said to him: Thou hast answered 
right: this do and thou shalt live. But he willing to justify 
himself, said to Jesus : and who is my neighbour ? And Jesus 
answering, said: A certain man went down from Jerusalem 
to Jericho, and fell among robbers, who had stripped him, 
and having wounded him went away leaving him half dead. 
And it chanced that a certain priest went down the same 
way: and seeing him, passed by. In like manner also a Le- 
vite, when he was near the place, and saw him, passed by. 
But a certain Samaritan being on his journey, came near 
him; and seeing him, was moved with compassion. And going 
up to him, bound up his wounds, pouring in oil and wine: 
and setting him upon his own beast brought him to an inn, 
and took care of him. And the next day he took out two 
pieces, and gave to the host, and said: Take care of him; and 
whatsoever thou shalt spend over and above, I at my return 
will repay thee. Which of these three in thy opinion was 
neighbour to him that fell among robbers? But he said: He 
that shewed mercy to him. And Jesus said to him: Go, and 
do thou in like manner. 

Why does Christ pronounce His disciples blessed? 

Because they had lived to 'see His coming, because they saw 
Him with their eyes, and heard His teachings. Though we have 
not the happiness to see Jesus and hear Him, nevertheless we are 
not less blessed than the apostles, since Christ pronounces those 
blessed, who do not see and yet believe. (John xx. 29.) 



428 INSTRUCTION FOR THE TWELFTH SUNDAY AFTER PENTECOST. 

What, besides faith, is most necessary for salvation ? 
That we love God and our neighbor, for in these two com- 
mandments consists the whole law. (Matt. xxii. 40.) 

Who is our neighbor? *) 
Every man, be he a stranger or a native, poor or rich, of our 
faith or of another ; for the Samaritan did not ask the one who 
had fallen among robbers: Who and whence are you? but con- 
sidered him without asking as his neighbor, and showed himself 
his neighbor by his prompt assistance. 

How should ice love our neighbor? 
As we love ourselves, that is, we should wish him all the good, 
and in case of necessity also to do it to him, that we wish our- 
selves, and, on the contrary, not to wish, not to grudge him, nor 
to do to him anything that we do not wish ourselves. In this way 
the Samaritan loved his neighbor, and in this he was far superior 
to the priest and the Levite. 

How can we especially practise love for oar neighbor? 

By the spiritual and corporal works of mercy. [See Instruction 
on the seventeenth Sunday after Pentecost.] To these must be 
added, that we are rejoiced at the spiritual and corporal graces 
of our neighbor, which God communicates to him; that we are 
sorry for his misfortunes, and, according to the example of St. 
Paul (i. Cor. i. 4.), that we have compassion on him; that we bear 
with the wants and faults of our neighbor, as St. Paul again ad- 
monishes us: Bear ye one another's burdens, and so shall 
you fulfil the law of Christ. {Gal. vi. 2.) 

Why should we love our neighbor? 

We should love him because God commands it; but there are 
also other reasons which should induce us to do so. For we are 
not only according to nature brothers and sisters in Adam, but 
also according to grace in Christ, and we would have to be 
ashamed before animals, if we would allow ourselves to be sur- 
passed in the love which they bear one to another (Reel. xiii. 19.); 
all our neighbors are, as we, the image and likeness of God, 
bought by the blood of Jesus, partakers of it, and being adopted 
children, called to heaven, as we are; the example of Christ who 
loved us, when we were yet His enemies {Rom. v. 10.), and gave 
Himself for us unto death, ought to incite us to their love. "But 
can we be His disciples, if we do not follow Him, and if we do 
not bear the mark of His disciples, the love of our neighbor, in 
us? [John xiii. 35.) Finally, the necessity of the love for our neigh- 
bor ought to compel us, as it were, to it; for without it, we cannot 



*) A detailed Instruction on the Love of God, may be found on the 
seventeenth Sunday after Pentecost. Here we only treat cf the 1< ve of our 
neighbor. 



INSTRUCTION ON THE HOLY SACRAMENT OF EXTREME UNCTION. 429 



be saved. He that lovetli not, says St. John, abideth in 
death {\.Johni\i. 14.), and he that loveth not his brother, 
doth not love God (i. John iv. 20.), because lie transgresses one 
of the greatest commandments of God, and does not fulfil the law. 
{Rom. xiii. 10.) 

What is necessary to make the love of our neighbor meritorious? 
That it tend to God, that is, that we love our neighbor only 
in and on account of God, because God commands it, and it is 
pleasing to Him. For to love our neighbor on account of a natural 
inclination, or selfinterest, or on account of some other still less 
honorable reason, and to do him good, is only a natural, animal 
love, in no wise different from the love of the heathen; for the 
heathen also love and salute those, that love and salute them in 
turn. {Matt. v. 46.) 

PETITION. my God, Father of mercy! give me a lov- 
ing and compassionate heart, which will continually impel 
me to do good to my neighbor for Thy sake, to help the 
needy, to console the afflicted, to advise the erring, to raise 
up the oppressed, to comfort the poor, so that I may merit 
the same from Thy mercy. 

What is understood from this day's gospel in a higher and more 
spiritual sense? 
According to the interpretation of the fathers, our father 
Adam and hence the whole human race is to be understood by 
the one, who has fallen among robbers. The human race, which 
through the disobedience of Adam fell into the power of Satan 
and his angels, was robbed by them of original justice and the 
grace of God, and moreover wounded and weakened by means of 
evil concupiscence, in all powers of the soul. The priest and the 
Levite, who are the image of the Old Law, would not and could 
not avert this misfortune; but Christ, the true Samaritan, our 
Helper, embraced the interests of the wounded man, in as much 
as He poured the oil of His grace, and the wine of His blood into 
the wounds of man's soul, and thus healed him, and in as much 
as He led him by baptism into the inn of His Church, and there 
entrusted him to His priests for further care and nursing. Thank 
Christ, the good Samaritan, for this great love and care for you, 
and endeavor to make them of use to you by your cooperation. 



T 



INSTRUCTION ON THE HOLY SACRAMENT OF 
EXTREME UNCTION. 

He poured oil and wine into his wounds, 

(Luke x. 34.) 

He conduct of the Samaritan with regard to the mortally 
wounded man, may be viewed as a figure or emblem of the 



430 



INSTRUCTION ON THE HOLY SACRAMENT 



holy Sacrament of Extreme Unction, in which Christ, the true 
Samaritan by means of the holy oil and the prayer of the priest, 
His representative, dispenses His grace to the sick for the welfare 
of the soul and often of the body, if the infirm place no obstacle 
in His way. 

Is Extreme Unction a Sacrament? 
Yes; for by it the grace of God is communicated to the sick 
person, by means of its external sign, instituted by Christ. 

Did Christ really institute this Sacrament? 

Yes; for "Christ", says the Roman Catechism (Pars 2. c. 6. §.8.), 
"appears to have made an allusion to this anointing, when He 
sent His disciples, two by two, before His face;" for concerning 
it, the following is written by the evangelist (Mark. vi. 12, 13. ): 
And going forth, they preached that they should do 
penance: and they cast out many devils, and anointed 
with oil many that were sick, and healed them. We 
must believe, that this unction was not invented by the apostles, 
but ordained by the Lord This is confirmed by the Council of 
Trent, which says (Sess. xiv. c. L): "Extreme Unction was insti- 
tuted as a true and real Sacrament of the New Testament, indi- 
cated by St. Mark, but recommended and promulgated to the 
faithful by the Apostle St. James, a relative of our Lord, in these 
words: Is any man sick among you? let him bring in 
the priests of the Church, and let them pray over 
him, anointing him with oil in the name of the Lord: 
and the prayer of faith shall save the sick man: and 
the Lord shall raise him up: and if he be in sins, they 
shall be forgiven him. (James\. 14, 15.) St. James could not 
have said this, if he had not known the institution and command 
of Christ ; to it also uninterrupted and apostolic tradition gives 
testimony. 

What is the external sign of this Sacrament? 
The anointing with holy oil, which is blessed by the bishop on 
Holy or Maundy Thursday, and the prayer of the priest. 

What graces does this Sacrament produce in the sick man ? 

The Council of Trent, in accordance with the words of St. 
James, enumerates the four following, as effects of this Sacra- 
ment: 1) the sins which may still remain to be satisfied for, and 
2) the remains of sins are taken away; 3) the soul of the sick 
man is strengthened and alleviated, in as much as confidence in 
God is produced in the sick man, and he receives strength, the 
easier to bear the inconveniences and sufferings of sickness as 
well as to resist the temptations of the devil, who lies in wait for 
his heel ; and 4) sometimes the health of the body is restored, if 
it is expedient for the soul. (Sess. xiv. c. 3.) 



OF EXTREME UNCTION. 



431 



What intentions must the sick man have, in order to gain these 

graces ? 

Since the Sacraments work the more powerfully the better the 
preparation made by those who receive them, and since by this 
Sacrament the known sins are not remitted, but only those that 
we have forgotten, or have not sufficiently known, therefore the 
sick man should, if it be possible, receive beforehand the ho-y 
Sacrament of Penance and the blessed Eucharist, or if this cannot 
be done, he should excite in himself an act of perfect contrition 
with a wish to confess if possible. He should, therefore, not put 
off the reception of this Sacrament to the last moment, when the 
violence of the sickness has already taken away the use of his 
reason and senses, but he should, whilst yet enjoying the use of 
reason, ask for this Sacrament himself, so that he may receive it 
with devotion and useful result. 

Is this Sacrament necessary for salvation? 

No; yet we should not neglect in case of sickness to partake 
of the excellent fruits of this Sacrament by a worthy reception of 
it, since the Council of Trent teaches: "The despising of so great 
a Sacrament, cannot be without a great sin and without contu- 
mely to the Holy Ghost." (Sess. xiv. c. 3.) 

Can we receive this Sacrament more than once ? 

Yes, and as often as we are in danger of death by any sickness ; 
but we must bear in mind, that we can be anointed only once in 
the same sickness, in which we are in danger of death. 

Why is this Sacrament called Extreme Unction? 

Because among all unctions which our Lord and Saviour 
ordained in His Church, this one must be dispensed last. But 
from this it does not follow, as so many sick persons, weak in 
faith, believe, that every one who receives this Sacrament, must 
soon die, but it will rather become a means of salvation for their 
souls, and if it be for their eternal welfare, it will also restore 
their bodily health. 

What does the priest do, when he enters the house of the sick 

person ? 

He wishes the house peace and wellbeing, and prays that God 
may send His angel to protect its inmates, that He may drive 
away all the snares of the enemy, and console the sick person, 
strengthen him, and give health back to him. 

Why does the priest sprinkle the sick person with holy water ? 

To remind him, that he should implore of God the forgiveness 
of his sins, with tears of contrition; in order to dispel the in- 
fluence of the evil spirit. 



432 INSTRUCTION ON THE HOLY SACRAMENT OF EXTREME UNCTION. 

Why is the Litany of the Sainis recited? 
That God may grant, through the intercession of the saints' 
whatever may contribute to the welfare of the sick man's body 
and soul. 

For what does the priest pray, when he imposes his hands on the 
head of the sick person? 
He begs, that God, through the imposition of hands and by 
the intercession of all the saints, may take the sick person under 
His protection, and destroy the power of the devil, who attacks 
the sick person particularly in the hour of death. 

What does the priest say at the anointing with oil? 
He begs, that God, through this anointing and through His 
gracious mercy, may forgive the sick person all the sins, which 
he has committed with his five senses. At the same time the sick 
person should, in a spirit of humility and with a repenting and 
contrite heart, implore of God the forgiveness of all the sins he 
has committed with his five senses. 

Why does the priest show a crucifix to the sick person, bless him 
with it, and offer it to him to kiss? 

To remind him that, like Jesus, he should suffer with patience, 
and place his whole confidence in His infinite merits, and be 
willing to suffer and die for love of Him. For this reason the cru- 
cifix ought often to be presented to the dying person, that he 
may kiss it. 

What should the sick person do, when the priest has performed all? 

He should use all his remaining strength, to thank God sin- 
cerely for the benefit he has received, commend himself to the 
wounds and the blood of Jesus, and meditate with quiet recol- 
lection on death and eternity. 



How consoling does our holy Catholic Church appear in the 
continual use of this holy Sacrament! Having, like a tender mo- 
ther, received man by holy Baptism into her maternal bosom, by 
holy Confirmation given him the necessary weapons against sin, 
heresy, and infidelity, by the holy Sacrament of Penance purified 
him from stains and sins, and raised him up after the fall, and by 
the blessed Eucharist nourished him with the bread of life, en- 
riched him with virtues, and secured him against falling, she does 
not desert him even in the last, all important moment of death. 
In this dangerous hour, when the dying person, deserted by all, 
even often by his most intimate friends, or looked upon with fear, 
lies on his bed of pain, when behind him time ceases and before 
him a certain, still unknow r n eternity unfolds itself, when Satan 
brings all his resources into play, in order to ruin his soul, and 
the thought of the coming judgment makes the heart quake,— in 



INSTRUCTION FOR THE THIRTEENTH SUNDAY AFTER PENTECOST. 433 

this terrible hour the faithful mother, the Catholic Church, does 
not desert him ; she sends the priest, her servant, like a consoling 
angel to his couch, to encourage the sufferer and strengthen the 
fearful with the word of the Lord, to cleanse the sinner and re- 
concile him with God by the Sacrament of Penance, to fortify the 
weak and nourish him with the bread of life, to strengthen the 
combatant with the holy oil, and providing him thus with all 
the means of grace which Jesus obtained and gave to His Church, 
to conduct his soul with prayer before the face of the eternal 
Judge, there to find grace and mercy for His most holy name's 
sake. 

If now, dear Christian, you consider this, ought you not to 
feel happy to be a member of this Church, ought you not to thank 
God continually, and cling with fidelity to a Church, in which 
it certainly is good to die, if it is not, as in the bosom 
of irreligion good to live. 



INSTRUCTION FOR THE THIRTEENTH 
SUNDAY AFTER PENTECOST. 



Ray to-day at the Introit of the Mass with the 
Church against her enemies: Have regard to 
thy covenant, Lord, and abandon not 
the souls of thy poor: arise, Lord, judge 
thine own cause, and forget not the cries 
of those who seek thee. (Ps. Ixxiii.) Why, 
> God, hast thou cast us off unto the end: 
why is thy wrath kindled against the sheep of thy 
pasture? Glory, &c. 

PRAYER OF THE CHURCH. Almighty and eternal 
God, grant us an increase of faith, hope, and charity; and, 
that we may deserve what Thou promisest, make us love 
what Thou commandest. Thro 1 . 

EPISTLE. (Gal.m. 16 — 22.) Brethren: To Abraham were 
the promises made and to his seed. He saith not, and to his 
seeds as of many : but as of one, and to thy seed, which is 
Christ. Now this I say, that the testament which was con- 
firmed by God, the law which was made after four hundred 
and thirty years, doth not disannul, or make the promise of 
no effect. For if the inheritance be of the law, it is no more 
of promise. But God gave it to Abraham by promise. Why 
then was the law? It was set because of transgressions, until 
the seed should come, to whom he made the promise, being 




28 



434 INSTRUCTION FOR THE THIRTEENTH SUNDAY AFTER PENTECOST. 

ordained by angels in the hand of a mediator. Now a me- 
diator is not of one: but God is one. Was the law then 
against the promises of God? God forbid. For if there had 
been a law given which could give life, verily justice should 
have been by the law. But the scripture hath concluded all 
under sin, that the promise by the faith of Jesus Christ might 
be given to them that believe. 

EXPLANATION. St. Paul wishes to show and prove in this 
epistle to the Galatians, who, misled by false doctrines, adhered 
too much to the Jewish law, that it is insufficient and useless, 
that they were liberated by Christ from its yoke, and that they 
will be saved through a lively faith in Christ, enriched by good 
works. Therefore he says, that the great promises, made by God 
to Abraham, who is a type of Christ, were directed to Christ, 
through whom all nations of the earth, who would believe in Him, 
would be blessed and saved. {Gen. xii. 3., and xxii. 18.) The law, 
indeed, does not contend against the promises, since it rather 
leads to their attainment, yet it must be placed after these pro- 
mises because of their advantages, nay even cease to exist, be- 
cause the promises are now fulfilled, because Christ, the promised 
Messiah, has really appeared and liberated men, who could not 
be freed from their sins by the Jewish law, 

0, let us be grateful for this promise, yet more, however, for 
the Incarnation of Christ, whereby this promise has been fulfilled. 

ASPIRATION. God, who didst not only promise, but 
also didst send the Promised One, and with Him hast given 
us all, grant that we, through a lively faith in Him, may 
become heirs of heaven. 

GOSPEL. {Luke xvii. 11 — 19.) At that time: As Jesus 
was going to Jerusalem, he passed through the midst of Sa- 
maria and Galilee. And as he entered into a certain town, 
there met him ten men that were lepers, who stood afar off; 
and lifted up their voice, saying: Jesus, master, have mercy 
on us. Whom when he saw, he said: Go, shew yourselves to 
the priests. And it came to pass, that as they went, they 
were made clean. And one of them when he saw that he was 
made clean, went back, with a loud voice glorifying God. 
And he fell on his face before his feet, giving thanks : and 
this was a Samaritan. And Jesus answering said: Were not 
ten made clean, and where are the nine? There is no one 
found to return and give glory to God, but this stranger. And 



INSTRUCTION FOR THE THIRTEENTH SUNDAY AFTER PENTECOST. 435 




he said to him: Arise, go thy way; for thy faith hath made 
thee whole. 

What may be understood by leprosy, in a spiritual sense? 
Sin, particularly impurity, by which the soul of man is stained 
much more than is the body by the most horrid leprosy. In the 
Jewish law (Zer.xiii.) three kinds of leprosy are enumerated, viz : 
the leprosy of the flesh, of garments, and of houses. Spiritually, 
the impure are afflicted with the leprosy of the flesh, who 
very easily infect others by looks, words, gestures, &c, with this 
kind of leprosy, and are therefore to be most carefully avoided. 
The leprosy of garments consists in extravagance of dress 
and scandalous fashions, whereby not only individuals, but also 
whole communities are brought to poverty, and many lose their 



28* 



436 INSTRUCTION FOR THE THIRTEENTH SUNDAY AFTER PENTECOST 

innocence. The leprosy of houses, finally, is to he found in 
those places, where scandalous servants are retained, where noc- 
turnal gatherings of both sexes are encouraged, where obscenities 
are indulged in, where unbecoming dances and plays are held, 
and filthy actions performed; where married people allow them- 
selves liberties in presence of others, and give scandal to their 
household, where they take their small children and even such 
that already have the use of reason with themselves to bed, 
where they permit children of different sexes to sleep together, &c. 
Such houses are to be avoided, since they are infected with the 
pestilential leprosy of sin ,and woe to them who voluntarily remain 
in them. 

Why did the lepers remain standing afar off? 

Because it was thus commanded in the law of Moses {Lev. 
xiii. 46.), so that no one would be infected by them. From this 
Ave learn, that we must carefully avoid scandalous persons and 
houses; for he who converses with lewd, vain and unchaste per- 
sons, will soon become like them. {Eccl. xiii. 31.) 

Why did Christ send the lepers to the priests ? 

This He did to show the honor due to the sacerdotal dignity 
and the law of God: for it was commanded {Lev. xiv.), that the 
lepers should show themselves to the priests, in order to be de- 
clared clean or unclean by them ; He did it to try the faith, the 
confidence, and the obedience of these lepers : for Christ did not 
wish to heal them upon their mere prayer, but their cure was to 
cost them something, and they were to merit it by their coopera- 
tion. Their purification, therefore, was the reward of their obe- 
dience and faith. Further Christ sent these lepers to the priests 
to show in figure, as it were, that he who wishes to be freed from 
the leprosy of sin, must contritely approach the priest, sincerely 
confess his sins to him, and be cleansed by him by means of ab- 
solution. 

Why did Christ ask for the others, that were also made clean ? 

To show how much ingratitude displeases Him. Although He 
silently bore all other injuries, inflicted upon Him, yet He could 
not permit this ingratitude to pass unresented. So great, there- 
fore, is the vice of ingratitude, hateful alike to God and man ! 
"Ingratitude," says St. Bernard, "is an enemy of the soul, which 
destroys the merits, vitiates virtues, impedes graces: it is a heavy 
wind, which dries up the fountain of goodness, the dew of mercy, 
and the stream of the grace of God." "The best means," says St. 
Chrysostom, "of preserving benefits, is the remembrance of them 
and gratitude for them, and nothing is more acceptable to God 
than a grateful soul ; for, while He daily overloads us with in- 
numerable benefits, He asks nothing for them, but that we thank 
Him for them." Therefore, my dear Christian, by no means forget 



INSTRUCTION ON THE SACRAMENT OF HOLY ORDERS. 437 

to thank God in the morning and evening, before and after meals. 
As often as you experience the blessing of God in your house, in 
your children, 1 and your whole property, thank God, hot parti- 
cularly when you take in the fruits of the earth (Lev. xxiii. 10.); 
by this you will always bring upon yourself new blessings and new 
graces. "We cannot think, say, or write anything better or more 
pleasing to God," says St. Augustine, "than: thanks be to God." 

ASPIRATION. most gracious Jesus! who, as an example 
to us, wast always grateful to Thy Heavenly Father, as long 
as Thou didst live upon earth, grant, that I may always 
thank God for all His benefits, according to Thy example and 
the teaching of Thy servant St. Paul. (Col. iii. 17.) 

INSTRUCTION ON THE SACRAMENT OF HOLY 
ORDERS. 

SGo, show your selves to the priests. (Lukexvii. 14.) 
Uch honor did God show to the priests of the Old Law, that 
He sent the lepers to them, although they could in no wise 
contribute to the removal of leprosy. What honor, therefore, clo 
the priests of the New Law r deserve, who through the sacerdotal 
ordination have not only received from God the power to free 
mankind from the leprosy of the soul, but also far higher privileges. 

7s the priesthood a special and holy state, selected by God? 

Yes; this is evident from the writings of the Old as well as of 
the New Testament, and is confirmed by holy apostolic tradition. 
God Himself selected a particular race in the Mosaic law— Aaron 
and his descendants— from among the tribes of Juda, to perform 
the public service solemnly, to pray for the people, and instruct 
them in matters of religion {Exod. xxviii. 1. et seqq.; Lev.ix. 7.; 
i. Kings ii. 28 seqq.) , but particularly to offer the daily sacrifices 
(Lev.i. 11.; Numb, xviii.), for which offices they were consecrated 
for seven days, by different significant ceremonies, ordained by God. 
(Exod. xxviii. 4 §c. ib. xxix.) Besides these, God instituted a sort of 
minor priests, Levites, for the service of the temple and of God 
(Num. iii. 12.; viii. 6 — 18 ); they were of the tribe of Levi, and 
received no land like the other tribes, but lived on the offerings 
and tithes, and were consecrated like the priests. (Num. xviii. 21.; 
viii. 6—26.) This priesthood, an emblem of the real priesthood 
of the New Testament, was not abolished by Christ, but He 
brought it to its fulfilment and completed it, since He did not 
come to take away the law, but to fulfil it. For this reason Christ 
selected twelve apostles and seventy two disciples from among 
the faithful, at the commencement of His public life, and He said 
to them: I have chosen you, and have appointed you, 
that you should go, and should bring forth fruit. (John 



438 



INSTRUCTION ON THE SACRAMENT OF HOLY ORDERS. 



xv. 16.) He gave them power to free man from sin, to sanctify and 
reconcile him with God. (Matt, xviii. 18.) He commanded them 
to preach His gospel to all nations {Matt, xxviii. 18—20.), and to 
offer up His holy Sacrifice. (Luke xxii. 19.) Just as the apostles 
were chosen by Christ, so afterwards by the Holy Ghost St. Paul 
was chosen to be an apostle, and he calls himself a minister of 
Christ and a dispenser of the mysteries of God (i. Cor. iv. 1.; 
Tit. i. 7.), and who together with Barnabas was ordained. {Acts 
xiii. 2, 3.) In the same manner the apostles chose their successors, 
and ordained them (i. Tim. iv. 14.; ii. Tim.i. 16.), and even ap- 
pointed seven deacons, as assistants in the priestly office. {Acts 
vi. 1-3.) From these clear testimonies of holy Writ, it is evident, 
that, as God in the Old Testament, so Christ in the New Testa- 
ment chose a particular class of men, and established certain 
grades among them, for the government of His Church, for the 
service of God, and the salvation of the faithful, as holy apostolic 
tradition also confirms. Already the earliest fathers, Ignatius and 
Clement, disciples of the apostles, write of bishops, priests, and 
deacons, as holy Writ calls them, who are destined for the service 
of God and the faithful. Subdeacons, ostiariates, lectors, exor- 
cists, and acolytes, are mentioned by St. Gregory of Nazianzen, St. 
Justin, St. Cyprian, and many others, but particularly by the 
Council of Carthago in the year 398, which also gives the manner 
of ordaining priests. 

The heretics, indeed, contend that the Roman Catholic Church 
robs the true believers of their dignity, since she grants the priest- 
hood only to a certain class, and give as proofs of their assertion 
two texts, where St. Peter (i. Pet. ii. 9.) calls the faithful a kingly 
priesthood, and where St. John (Apoc. i. 6.) says, that Christ made 
us kings and priests. But these texts only speak of an internal 
priesthood, according to which every Christian, sanctified by bap- 
tism, who is in the state of grace, and consequently justified, 
and a living member of Christ, the great High Priest, should offer 
spiritual sacrifices,*) that is, good works, such as prayer, morti- 
fication, charity/ penance, &c, on the altar of the heart, as also 
St. Peter (i. Pet. ii. 5.), St. Paul (Rom. xii. 1.), and David (Ps. 1. 19.) 
teach. If the assertion of the heretics, that all believers are priests, 
were true, why did God in the Old Law already institute an espe- 
cial priesthood, why did Christ and the apostles choose suitable 
men for the service of God? If all believers must be priests, why 
are not all kings, since St. John says, that Christ has made us 
kings? God, on the contrary, severely punished those who pre- 
sumed to arrogate to themselves a priestly office, as He has done 
to King Ozias, who was afflicted by Him with leprosy, because 
he burnt incense in the temple, which the priests were alone per- 
mitted to do. (ii. Paralip. xxvi) 

*) See the Instruction on Sacrifice on the fifth Sunday after Pentecost, 
and on Rational Worship on the first Sunday after Epiphany. 



INSTRUCTION ON THE SACRAMENT OF HOLY ORDERS. 439 

Of course heretics must make this assertion; for since they 
say, that Scripture is the only rule of faith, and that every one 
can explain it, for what purpose are preachers necessary? And 
since they have no sacrifice, and with the exception of baptism, no 
Sacraments, for what purpose should they want priests? But since 
the sacrifice of Jesus is to continue in the Catholic Church until 
the end of time, since all the Sacraments, instituted by Christ, 
are still dispensed in her, and the command of Christ to teach ail 
nations, must be carried out by her, therefore there must be 
priests chosen and destined, who will perform the ministry of the 
Lord, and these must not only be chosen, but also be consecrated 
for this by a special Sacrament. 

What is meant by Holy Orders ? 

Holy Orders is a Sacrament, instituted by Christ, by which a 
certain spiritual power and particular grace to administer spiri- 
tual duties rightly and holily, is conferred upon men properly 
called, who give themselves to the service of the Church. 

What is the external sign, by which grace is communicated to the 

priests ? 

The imposition of the bishop's hands, and the giving of the 
chalice with bread and wine, together with the words necessary 
to change it into the true body and blood of Christ, and to for- 
give or retain sins. {Cone. Flor. in Deer. Eng. et Trid. Sess. 14. c. 3. 
de poen. et Sess. 22. c. 1.) 

When did Christ institute this Sacrament? 

At the Last Supper, when, having changed bread and wine 
into His body and blood, He said: Do this for a commemo- 
ration of me, and when after His resurrection He said to them: 
As the Father hath sent me, I also send you (to free 
mankind from sin and to sanctify it), and then breathing 
upon them, gave them the Holy Ghost, and the power to 
forgive or retain sins. (John xx. 21—23.) 

Have Holy Orders always been regarded as a Sacrament in the 

Church ? 

Yes, for St. Paul admonishes his disciple Timothy (i. Tim. iv. 
14.) not to neglect the grace conferred upon him by the imposition 
of the hands of the priesthood (bishops), and in another place he 
admonishes him (ii. Tim. i. 6.) to stir up the grace, which was in 
him by the imposition of his (St. Paul's) hands. From this it 
follows, that St. Paul believed, that the external sign of the im- 
position of hands of the bishops and the priests conferred a par- 
ticular grace, wherein, indeed, the essence of a Sacrament con- 
sists. Therefore the Council of Trent (Sess. 23. de ord. can. 3.) 
declares those anathema, who contend, that Holy Orders is not a 
real and true Sacrament, instituted by Christ, but only a human 



440 INSTRUCTION ON THE SACRAMENT OF HOLY ORDERS. 

invention, or a certain form of electing the ministers of the Word 
of God and the Sacraments. 

Are those called to the priesthood, ordained immediately? 
No, they are only admitted to the Holy Orders, of which there 
are seven, and after which they are priests, a rigid examination 
having been made of their knowledge in the sacred sciences, and 
a careful investigation, instituted into their vocation and their 
moral conduct. 

What are these Orders? 

They are the four minor and the three sacred Orders, 
hence so many steps to the sublime dignity of the priesthood. 
But first he, who dedicates himself to the sacerdotal state, and 
has received admission into it, receives the tonsure, which con- 
sists in this, that the bishop, or his representative, cuts off the 
hair from four parts of the head and invests him with a white 
surplice to remind him, that he must henceforth renounce the 
vanities of the world and follow Christ, the thorncrowned King, 
with spotless purity, wherefore clerics wear a shaven crown. 
When the one destined for the priesthood, has thus been made a 
cleric, that is, one who has taken God and His holy service for 
his portion, and only finds pleasure in spiritual and heavenly 
things, he then receives the four minor Orders. By these the 
bishop gives him 1) the office of ostiariate, or doorkeeper, 
by which the furniture of the Church, and the closing and un- 
closing of it is confided to him; 2) the lectorship, or duty of 
reading, which empowers him to read from the Scriptures or 
Fathers in the Church, and to bless bread and fruits; 3) the power 
of exorcising the evil spirits, which enables him to free those 
possessed by the devil, by means of the imposition of hands and 
prayer; 4) the office of acolyte, or torch -bearer, whose duty 
it is to light the candles at the divine service, to carry them, and 
to present wine and water at the holy Sacrifice. 

After a certain time and after renewed probation he, who has 
received minor Orders, is admitted to the sacred Orders, which 
are: 

1) Sub deacon ship, by which he is entitled to assist the 
deacon at solemn Mass, to sing the epistle, to wash the altar-linen, 
to present the chalice and paten at the altar, &c. ; 

2) Deacon ship, by which he receives the authority to preach, 
to sing the gospel, to baptize, to give holy Communion, &c. — All 
these orders are given by the bishop with many prayers, full of 
unction, and by the presentation of different ecclesiastical instru- • 
ments and sacerdotal vestments. When the cleric has received 

I all these orders : 

3) the plenitude of power is finally given him by the order of 
priesthood, in as much as with many prayers, instructions, and 
admonitions, the hands of the bishop are imposed upon him, his 



INSTRUCTION FOR THE FOURTEENTH SUNDAY AFTER PENTECOST. 441 

hands are anointed with holy chrism, the chalice with wine and 
water, and the paten with the host are presented to him, and 
thus power is given him to bless, to preside, to preach, to dispense 
the Sacraments, and to offer up the holy Sacrifice which he, after 
the ordination, offers together with the bishop for the first time 
to almighty God. 

Learn from this instruction to honor and respect the priests, 
whose dignity as representatives of God and dispensers of His 
mysteries, surpasses all human dignity; upon whom a load, too 
heavy even for angels, as St. Chrysostom says, has been imposed, 
namely the care of your immortal soul; who daily enter the 
sanctuary before the face of the Lord, to offer the immaculate 
Lamb of God for the propitiation of the Almighty ; to whom 
Jesus confided the merits of His most precious blood, in order to 
cleanse your soul therewith in the tribunal of penance, if you 
confess your sins contritely: of whom God will one day ask the 
strictest account. Honor, therefore, these ministers of God, pray 
daily for the assistance of heaven in their difficult calling; parti- 
cularly on the Ember- days implore God, that He may send pious 
and zealous priests; and if, perhaps, you know a bad priest, do 
not despise his high dignity which is indelibly imprinted on him, 
have compassion on him, pray for him , and consider that Jesus 
has said of such: "All whatsoever they shall say to you, 
observe and do: but according to their works do ye 
not. {Matt, xxiii. 3.) 



INSTRUCTION FOR THE FOURTEENTH 
SUNDAY AFTER PENTECOST. 



T the Introit of the Mass excite in your- 
self an ardent desire for heaven with these 
words: Behold, God, our protector: 
and look on the face of thy Christ: 
for better is one day in thy courts 
above thousands. How lovely are thy 
tabernacles, Lord of hosts! My 
soul longeth and fainteth for the courts of the Lord. 
(Ps. lxxxiii.) Glory, &c. 

PRAYER OF THE CHURCH. Preserve, Lord, we be- 
seech Thee, Thy Church by Thy constant mercy: and since 
our weak mortality is continually falling without Thy assis- 
tance, may Thy grace withdraw it from what is hurtful, and 
direct it in the ways of salvation. Thro 1 . 

EPISTLE. (Gal. v. 16 — 24.) Brethren: Walk in the 
spirit, and you shall not fulfil the lusts of the flesh. For the 




442 INSTRUCTION FOR THE FOURTEENTH SUNDAY AFTER PENTECOST. 

flesh lusteth against the spirit: and the spirit against the 
flesh : for these are contrary one to another : so that you do 
not the things that you would. But if you are led by the 
spirit, you are not under the law. Now the works of the 
flesh are manifest, which are, fornication, uncleanness, im- 
modesty, luxury, idolatry, witchcrafts, enmities, conten- 
tions, emulations, wraths, quarrels, dissensions, sects, envy, 
murders, drunkenness, re veilings, and such like. Of the which 
I foretell you, as I have foretold to you, that they who do 
such things, shall not obtain the kingdom of God. But the 
fruit of the Spirit is charity, joy, peace, patience, benignity, 
goodness, longanimity, mildness, faith, modesty, continency, 
chastity. Against such there is no law. And they that are 
Christ's, have crucified their flesh with the vices and concu- 
piscences. 

What is it to walk in the spirit? 

It is to obey the inspirations of the Holy Ghost always and in 
all things. He who does this, says St. Paul, will not do the evil 
works of the flesh, which are here enumerated, but he will rather 
suppress and mortify all sensual desires, in this manner crucify 
his flesh together with its vices and lusts, and make himself 
worthy of the fruits of the Holy Ghost, which are likewise here 
enumerated; he will belong to Christ, and assure himself of his 
eternal happiness. On the contrary, he who lives according to the 
flesh, that is, gives way to the desires of the flesh and commits 
the things here described, has no hope of salvation. 

It is strange, that all Christians wish to belong to Christ and 
become heirs of His kingdom, but few wish to crucify the flesh 
and its lusts, though Christ says to all: If any man will come 
after me, let him deny himself (battle with his evil inclina- 
tions), and take up his cross and follow me. (Matt.xYi.24:.) 

ASPIRATION. Intercede for me, St. Paul, that God 
may give me the grace to crucify my flesh together with its 
lusts, and thus I may have part with thee in Christ. 

GOSPEL. (Matt. vi. 24—33.) At that time: Jesus said 
to his disciples: No man can serve two masters. For either 
he will hate the one, and love the other: or he will sustain 
the one, and despise the other. You cannot serve God and 
mammon. Therefore I say to you, be not solicitous for your 
life, what you shall eat, nor for your body, what you shall 
put on. Is not the life more than the meat, and the body 



INSTRUCTION FOR THE FOURTEENTH SUNDAY AFTER PENTECOST. 443 




more than the raiment? Behold the birds of the air, for they 
neither sow, nor do they reap, nor gather into barns, and 
your heavenly Father feecleth them. Are not you of much 
more value than they? And which of you, by taking thought, 
can add to his stature one cubit? And for raiment why are 
you solicitous? Consider the lilies of the field how they grow: 
they labour not, neither do they spin. But I say to you, that 
not even Solomon in all his glory was arrayed as one of these. 
And if the grass of the field, which is to-day and to-morrow 
is cast into the oven, God doth so clothe , how much more 
you, ye of little faith? Be not solicitous therefore, saying, 



444 INSTRUCTION FOR THE FOURTEENTH SUNDAY AFTER PENTECOST. 

what shall we eat, or what shall we drink, or wherewith 
shall we be clothed ? For after all these things do the heath- 
ens seek. For your Father knoweth that you have need of all 
these things. Seek ye therefore first the kingdom of God, and 
his justice, and all these things shall be added unto you. 
What is meant by serving God? 

It means to do the will of God, or to perform all that God 
asks of us in our age and condition, faithfully and zealously for 
love of Him. 

Who are the two masters, whom we cannot serve alike? 
God and mammon, or riches, whereby also the other goods 
and pleasures of the world are understood. These we cannot serve 
at the same time, because they command things diametrically op- 
posed to each other; for instance, God prohibits usury, theft, de- 
ceit, &c; the desire for wealth impels to them. God commands, 
that we should keep holy Sundays and Holidays, and spend them 
in His service; the desire for riches tempts man to omit religious 
worship and to seek temporal gain ; it makes man restless in the 
Church, so that he is only present with his body, but with the 
heart he remains with his temporal goods and business. 

To whom can riches be useful? 
To those who like so many saints perform works of mercy 
with them, and thus lay up a treasure for themselves in heaven. 

Why does Christ call our attention to the birds of the air and the 

lilies of the field? 
In order to excite in us confidence in the providence of God, 
which preserves even the birds and the flowers. Surely, if God 
feeds the young ravens which cry to Him (Ps. cxlvi. 9.), if He nou- 
rishes the birds which neither sow, nor reap, nor gather in barns, • 
if He vests the flowers of the field so beautifully: how much more 
will He care for men, whom He has made to His own image and 
likeness, and whom He has made His children, if they only act 
as His children, keep His commandments, and always entertain 
a filial confidence in Him. 

Should we, therefore, lay aside all care and never work? 

This does not follow from what has been said. Christ only 
condemns the superfluous cares, which cause man to forget God 
and to neglect the salvation of his soul. Besides, God has Him- 
self ordered (Gen. hi. 17—19.), that man should eat the fruits of 
the earth with much labor, that he should earn his bread with 
the sweat of his brow, and St. Paul says: If any man will not 
work, neither let him eat. (ii. Thess. hi. 10.) 



CONSOLATION IN POVERTY. 



445 



What can take away superfluous cares? 
A firm and living faith, that God can and will help us. That 
He can do it, is evident, because He is almighty ; that He will do 
it, is certain, because He promises it in so many passages of holy 
Writ, and because He is infinitely faithful in all His promises. 
Christ encourages us to this lively confidence with these words : 
All things whatsoever you ask when ye pray, believe 
that you shall receive them, and they shall come unto 
you. {Mark. xi. 24.) Therefore the apostle also commands us to 
throw all cares upon the Lord, who cares for us. (i. Pet. v. 7.) 
And why should God not care for us, since He sent us His Son 
and with Him all; for which reason St. Augustine says: "How 
can you doubt, that God will give you good things, since He 
vouchsafed to assume evil for you!" 

PRAYER. Lord Jesus! give me a firm confidence in 
Thy Divine Providence, and increase it daily in me, that I 
may confidently believe in all my concerns, that if I above 
all seek the kingdom of God and His justice, the rest shall 
be added unto me. 

CONSOLATION IN POVERTY. 

I Be not solicitous for your life. {Matt. vi. 25.) 
F you are born in poverty, or through any accident, or through 
your own fault fall into poverty, console yourself, because 
God has sent you this poverty for your own good; for good 
things and evil, life and death, poverty and riches, 
are from God. {Reel, xi. 14.) Therefore receive it without im- 
patience or murmuring from the hand of God as a means by which 
He wishes to keep you from forgetting Him which would, per- 
haps, happen if He were to bless you with temporal prosperity. 
For riches and good living are a source of destruction for many. 
If you have brought poverty upon yourself by a licentious and 
sinful life, receive it in a spirit of penance as a just and salutary 
chastisement, and thank God, that He gives you a chance to do 
penance for your sins. But if poverty has come upon you without 
your fault, console yourself with the saints, of whom St. Paul 
says, that they bear the unjust taking away of their goods with 
joy, because they know that a better and unchangeable treasure 
is in store for them in heaven. (Hebr. x. 34.) But particularly 
ought the example of Christ to console you, who, since He was 
rich, became poor for us (ii. Cor. viii. 9.), and had not a place 
wherein to lay His head. {Matt. viii. 20.) 

In your distress say often with Job (i. 21.): The Lord gave 
and the Lord hath taken away: as it pleased the Lord, 
so it is done: blessed be the name of the Lord. Naked 
came I out of my mother's womb, and naked shall I 



446 INSTRUCTION FOR THE FIFTEENTH SUNDAY AFTER PENTECOST. 

return thither. Fear not, my son, says Tobias, we lead 
indeed a poor life, but we shall have many good things, 
if we fear God, and depart from all sins, and do that 
which is good. {Job. iv. 23.) To serve God and to be content 
with few things, always brings rich reward, if not in this, at least 
in the next life. Therefore Christ promised the kingdom of heaven 
to the poor in spirit, that is, not only to the humble, but also to 
the poor who imitate Christ in all patience and resignation. Fol- 
low, therefore, the poor Jesus, follow His poor mother, by imitat- 
ing their example, and you will possess the kingdom of heaven. 

INSTRUCTION CONCERNING USURY. 

You cannot serve God and mammon. 

UiMatt. vi. 24.) 
Sury is to demand more than legal interest from our neigh- 
bor, to whom we have lent something, or who is otherwise 
indebted to us. Those are also commonly called usurers, who, in 
times of want, hoard up necessary food, such as grain, flour, &c, 
and only sell them at the highest price ; or who buy up all such 
articles to sell it to the needy for enormous prices. — Usury is 
a grievous sin, and usurers are threatened with eternal death, 
and Christ expressly prohibits lending with usury. {Luke vi. 34. 35.) 

Usurers are the real bloodsuckers of the poor, whom they rob 
of their sweat and blood, and since they transgress the natural 
law, but still more the divine law, which commands us to love our 
neighbor and to be merciful to the needy, they will surely not 
possess the kingdom of heaven. Would the hard-hearted usurers 
only consider this, and take to heart the words of Christ: What 
doth it profit a man, if he gain the whole world, and 
lose his own soul! {Matt. xvi. 26.) 



INSTRUCTION FOR THE FIFTEENTH 
SUNDAY AFTER PENTECOST. 



He Introit of the Mass is a fervent prayer, 
which may be said in every necessity and ad- 
versity: Bow down thy ear, Lord, 
and hear me: save thy servant, my 
God, who hopeth in thee: have mercy 
on me, Lord, for I have cried to thee 
, all the day. Give joy to the soul of 
thy servant: for to thee, Lord, I have lifted up my 
soul. (Ps. lxxxv.) Glory, &c. 

PRAYER OF THE CHURCH. May Thy continual mercy 
purify and defend Thy Church : and since without Thee it 




INSTRUCTION FOR THE FIFTEENTH SUNDAY AFTER PENTECOST. 447 

cannot be safe, may it always be directed by the influence 
of Thy grace. Thro'. 

EPISTLE. (Gal v. 25, 26.; vi. 1 — 10.) Brethren: If we 
live in the Spirit, let us also walk in the Spirit. Let us not 
be made desirous of vain glory, provoking one another, envy- 
ing one another. Brethren, if a man be overtaken in any 
fault, you, who are spiritual, instruct such a one in the spirit 
of meekness, considering thyself, lest thou also be tempted. 
Bear ye one another's burdens: and so you shall fulfil the 
law of Christ. For if any man think himself to be some- 
thing, whereas he is nothing, he deceive th himself. But let 
every one prove his own work, and so he shall have glory in 
himself only, and not in another. For every one shall bear 
his own burden. And let him, that is instructed in the word, 
communicate to him, that instructeth him, in all good things. 
Be not deceived, God is not mocked. For what things a man 
shall sow, those also shall he reap. For he that soweth in 
his flesh, of the flesh also shall reap corruption. But he, that 
soweth in the spirit, of the spirit shall reap life everlasting. 
And in doing good, let us not fail. For in due time we shall 
reap not failing. Therefore, whilst we have time, let us work 
good to all men, but especially to those who are of the house- 
hold of the faith. 

EXPLANATION. This epistle is taken, like that of Sunday 
before last, from the epistle of St. Paul to the Galatians, in which 
St. Paul shows them the insufficiency of the Jewish law, and that 
they can only he saved by a lively faith in Christ, but now he 
admonishes them to carry out this faith in good works. You now 
live, he tells them, in the Spirit, that is, the Holy Ghost animates 
your hearts by His grace, enlightens, confirms, and inflames you, 
admonishes and teaches you, impels your hearts to do good ; you 
must, therefore, also regulate your external conduct accordingly, 
and you must particularly devote yourself to the practice of hu- 
mility and charity, as the foundations of a truly spiritual life. 
Humility must teach and move you to have a little opinion of 
yourself, that you avoid vain glory, and do not confide in your 
own strength. But charity should impel you to be meek and com- 
passionate to all, even sinners, to correct them charitably, and 
lead them back to the path of virtue ; since he who is harsh to 
the erring, despises them, and treats them roughly, is often per- 
mitted by the permission of God to fall into the same, nay, often 
even greater sins. 



448 INSTRUCTION FOR THE FIFTEENTH SUNDAY AFTER PENTECOST. 

Particularly you must show your charity for one another, that 
one bears the burdens of another: that you bear the faults and 
imperfections of others just as patiently, as you wish others to 
bear with your own imperfections ; thus you will fulfil the law of 
Christ, which commands us to love our neighbor; you will prevent 
many sins which come into existence, when we consider ourselves 
perfect, without blemish, and, therefore, raise ourselves above 
others, criticise their failings, and cause disturbance. He who 
acts thus, deceives himself, and is no credit to himself. True glory 
consists in this, that we learn to know ourselves, our faults, and 
inclinations always better, that we battle with them and lay them 
aside, since every one has enough faults to correct in himself. 
Be also grateful to those who instruct- you in the word of God, 
and give them some of your goods. Do not deceive yourselves, 
however, with regard to what has been said concerning the 
manner of living as a true Christian, God will not be trifled with. 
For what you sow, you shall reap ; if you only follow the dictates 
of the desires of the flesh, do not mortify yourselves, do not cor- 
rect your failings, and do indulge your sinful appetites, you will 
one day reap death, destruction, and damnation, whereas, on the 
contrary, if you follow the dictates of the Holy Ghost and do good 
untiringly, you will reap of the Spirit of life. 

Let us obey this doctrine, for it is also of interest to us, and 
impress deeply on our heart, that without mortification of body 
and soul we cannot be saved. 

ASPIRATION. St. Paul! beg of God the grace for me, 
that I may always walk in humility and the love of my 
neighbor, particularly in bearing with his imperfections and 
failings, and thus fulfil the law of Christ in this as well as 
in all things. 

GOSPEL. (Luke vii. 11 — 16.) At that time : Jesus went 
into a city called Nairn : and there went with him his disci- 
ples, and a great multitude. And when he came nigh to the 
city, behold, a dead man was carried out, the only son of his 
mother; and she was a widow: and much people of the city 
were with her. And when the Lord saw her, he had com- 
passion on her, and said to her: Weep not. And he came 
near and touched the bier. And they that carried it, stood 
still. And he said: Young man, I say to thee, arise. And he 
that was dead, sat up, and began to speak. And he delivered 
him to his mother. And there came a fear on them all : and 
they glorified God, saying: A great prophet is risen up 
amongst us, and God hath visited his people. 



INSTRUCTION FOR THE FIFTEENTH SUNDAY AFTER PENTECOST. 449 




Why did Christ show compassion to this widow ? 

To convince us, that God takes sorro wful and destitute widows 
under His protection, and is to them a consoler and helper ; and 
to teach us to do the same. Woe, therefore, to those who instead 
of consoling and supporting widows and orphans, rather oppress 
them, and cause them to weep. The tears and cries of widows 
will rise up to God, who will terribly punish the injuries inflicted 
upon them. (Exod. xxii. 22 §c.) 

Christ had still other reasons for compassion, for He saw in this 
deceased youth the death of sjnners, and in the afflicted mother 
the pain which the Church, our mother, experiences at the loss 
of so many of her ^children, w r ho are tempted by the evil spirit 
and the corrupt world to all vices, or wiio are infected by the 
spirit of lies and error, and exclude themselves from salvation. 



29 



450 



INSTRUCTION CONCERNING DEATH. 



This was the principal cause which moved our Saviour to com- 
passion, and this should also awaken our compassion. If we are 
faithful children of our mother, the Church, it is impossible for 
us not to share her sorrow, and we would surely not be her 
children, and even spiritually dead, if we could without sorrow 
contemplate how many daily die spiritually by sins of all sorts, 
and so many who are partly already captives of the darkness of 
error and become partly seduced to error, and thus, separated 
from the living body of Christ, hasten to eternal destruction. 
let us pray daily without ceasing with the Church to Jesus, that 
He may raise sinners from their terrible spiritual death, may en- 
lighten those in error, so that all may recognize the truth, and 
find and walk the path which leads to life ! 

Why did Christ say to the widow: Weep not? 
He wished to moderate her excessive sorrow, and to teach us, 
that we should not be sorrowful over the loss of our relatives, 
like the heathens who have no hope of resurrection to eternal life. 
(Thess. iv. 12.) Patient resignation to the will of God becomes 
the Christian, who believes and hopes in a resurrection, and this 
with prayer and good works will be more useful to the deceased 
than many tears. 

What else do we learn from this gospel? 
That no one, be he ever so young and healthy, is safe from 
death, wherefore we should always be prepared to die. 

INSTRUCTION CONCERNING DEATH. 

IF there were locked up in a prison several hundred persons, over 
whom sentence of death had been irrevocably pronounced, 
and of whom none knew the day or hour of death; if in the mean 
time one after the other, and often he who least thought of it, 
was taken out to be executed ; would not every one's heart trem- 
ble, whenever the prison-door was opened? Now the irrevocable 
sentence of death is pronounced over us all ; we are all locked up 
in our bodies, as in a prison (Ps. cxiv. 8.); one after the other is 
taken out, and yet we do not care in the least for it. We live as 
though we could live forever ; we think only of the body, that it 
is well ; only for this we heap up wealth, but for the soul nothing 
is done, except that we load it with sins and vices. 

Is this rational? The body will be food for worms, but the 
soul (without knowing, when) will travel into the house of eter- 
nity, to which place she must bring treasures of good works, or 
must already have brought them, in order to live happy for all 
eternity. Who would, therefore, be so foolish and daring as to care 
for the body during life, and neglect the salvation of the soul? 

man, says St. Francis of Sales (Phil. part. i. chap. 13.), re- 
present to yourself in lively colors, that at your death the world 



INSTEUCTION ON THE CEREMONIES USED AT FUNERALS. 45 1 

will cease to exist with respect to you. For you there will no 
longer be any world; you will see how it perishes before your 
eyes. For in that last hour the pleasures, the vanities, the riches, 
the honors, the friendships, and all which were" dear to you, will 
disappear before your eyes as so many shadows. Ah ! fool that I 
am ! you will then say, for what trifles and fooleries have I lost 
all ! On the contrary piety, good works, penance, &c, will appear 
pleasant to you, and you will exclaim: 0, why did I not travel 
on this blessed road ! Then the sins which you consider as mere 
trifles, will seem to you like mountains, and all that you thought 
you had accomplished as great things, with regard to piety, will 
seem to you very little. 

What terrible fear will then seize your soul, when she must 
all alone travel into the bottomless abyss of eternity, which, as 
St. Bernard says, devours all possible imaginable ages, and of 
which St. Gregory says, that we can easier say, what it is not than 
what it is. What terrors will befall her, when she must appear 
before the tribunal of God, whom she never really loved and hon- 
ored in her life-time, and before whom she must now give the 
strictest account, and hear an irrevocable and just sentence ! 

Should these thoughts not make an impression upon you? But 
how can you escape this terrible condition? By this, that you 
now live, as you would wish to have lived at the hour of death. 
Learn the science of dying a good death in your life-time, it is 
the highest science which we can practise only once. Die daily 
with St. Paul, in as much as you crucify the flesh and its lusts, 
and voluntarily withdraw your heart from the world, its pomps 
and vanities, before death will do this with violence; for, says a 
wise and pious man: "He who dies, before he dies, will not die, 
when he dies." 

PRAYER. world ! because I cannot know the hour, in 
which I must leave you, I will not be attached to you. 
you dear friends and relatives, you, too, I will in future love 
only with a holy inclination, directed to God, which will not 
cease with death, but remain forever. Lord! help me, that 
I may die totally to myself and the world, and live only for 
Thee, and partake of eternal happiness. 



Behold, a dead man was carried out, the only son of 
his mother — and much p eople were with her. 



F these people who accompanied the funeral of the youth, 



we should learn to give the last honor to the death, and 



INSTRUCTION ON THE CEREMONIES USED AT 
FUNERALS. , 




(Luke vii. 12.) 



29* 



452 INSTRUCTION ON THE CEREMONIES USED AT FUNERALS. 

accompany their bodies to the grave, which is a meritorious work 
and one pleasing to God (Tob. i. 20, 21.; ii. 3.), if it be not per- 
formed from vanity and selfinterest, but from a good motive and 
for love of God and the deceased, in order to assist him by prayer. 
Therefore those do very wrong, who from worldly motives either 
omit this good work entirely, or during the funeral procession 
indulge in vain talk and grudge the deceased even a short prayer. 

Why is a cross carried before the dead body? 

By this is indicated, that the deceased during life professed 
Christ, died in the faith in Him', and hopes for resurrection 
through Him. 

Why are lighted candles carried before the bier? 

By this the Church wishes to represent her desire, that the 
deceased may be received into the eternal light through the grace 
of God, and that we should, therefore, pray for him. This custom 
is very ancient, for St. Cyprian who was beheaded for Christ's 
sake, in the year 258 after Christ, was buried with wax- candles 
and torches, with prayer and great solemnity. {Ruinart.) 

Why are the coffin and the grave sprinkled with holy water? 

In order, as St. Thomas Aquinas {Lib. iii. art. 21.) remarks, to 
implore God that, on account of the prayers which the Church 
says when she blesses the water, the souls of the faithful may be 
cleansed from all stains, and may receive consolation and refresh- 
ment in the tortures, which they may still have to suffer. 

Why are the body and the grave incensed? 

By this the Church indicates, that the deceased by his Chris- 
tian calling was a sweet perfume of Christ (ii. Cor. ii. 14, 15.), and 
admonishes the faithful, that they should send up their prayers 
to heaven like incense for the deceased. 

Why are Psalms and other sacred canticles sung? 

This is done to remind us of the teaching of St. Paul (i. Thess. 
iv. 12.), not to be excessively sorrowful for the loss of the de- 
ceased, like the heathens who have no hope of a resurrection to 
eternal life. W*e also signify, thereby, that we congratulate the 
dead for the peace which they now enjoy. {Apoc. iii.) This custom 
as St. Jerome shows (Ep. 53.), is derived from the apostles, who 
interred St. Stephen with Psalms and hymns of praise. 

Why are the bells rung ? 

To invite the faithful to the funeral and to pray for the dead, 
who, during his life-time, was called very often by the same bells, 
prayed with and for us during religious worship, and who is not 
separated from us by death. 



INSTRUCTION FOE THE SIXTEENTH SUNDAY AFTER PENTECOST. 453 

Why are the bodies of the faithful buried ivith the head towards the 
East, and those of the priests towards the West? 
The faithful are buried towards the East, whence the sun 
rises, to indicate, that they are waiting for Christ who is called 
the Orient from on High (Luke i. 78.), and whose voice they will 
hear at the end of the world, when He calls them to the resur- 
rection; the priests towards the West, as a sign, that on the 
day of judgment they will be placed opposite to the souls, con- 
fided to them, to give an account of their charge, and to bear 
judgment for or against them. 

Why is a cross or monument erected over the grave? 
To show that the deceased was a follower of Christ, the Cru- 
cified, and to admonish the passers by to pray for him, and to 
remind us of the just moment of death. 

Why is the body laid in consecrated ground, near the Church ? 
This is done through reverence for the bodies of the dead 
which are, by baptism, temples of the Holy Ghost; to show that, 
even in death, they still belong to the communion of that holy 
Church, in'which they were embodied during life by baptism, and 
clung to it in faith even until death; to inspire the surviving with 
a holy fear from profaning the graves. 

Why is the solemn funeral service of the Church denied to heretics? 

Because they would not belong to the Church during life, and 
despised the holy customs and prayers of the Church for the dead. 
How should the blessing and prayer of the Church be useful in 
death to one, who despises them during life? 

Why does the Church not permit criminals and suicides to be buried 
in consecrated ground? 
In order to express her horror for the crimes perpetrated by 
them, and to deter the faithful from committing similar actions. 



INSTRUCTION FOR THE SIXTEENTH 
SUNDAY AFTER PENTECOST. 



T the Introit of the Mass implore with 
great confidence the mercy of God in the 
words of Ps. lxxxv.: Have mercy on me 
Lord, for I have cried to thee all 
the day: for thou, Lord, art sweet 
and mild, and plenteous in mercy to 

x i — — — 1 all that call upon thee. Bow down 

thy ear, Lord, and hear me: for I am needy and poor. 
Glory be to the Father, &c. 




454 INSTRUCTION FOE THE SIXTEENTH SUNDAY AFTER PENTECOST. 

PRAYER OF THE CHURCH. May Thy grace, Lord, 
always prevent and follow us ; and make us constantly zeal- 
ous in the practice of good works. Thro'. 

EPISTLE. (UpJies. iii. 13— 21.) Beethren: I pray you not 
to faint at my tribulations for you, which is your glory. For 
this cause I bow my knee to the Father of our Lord Jesus 
Christ, of whom all paternity in heaven and earth is named, 
that he would grant you, according to the riches of his glory, 
to be strengthened by his Spirit with might unto the inward 
man. That Christ may dwell by faith in your hearts: that 
being rooted and founded in charity, you may be able to 
comprehend , with all the saints , what is the breadth and 
length, and height and depth: to know also the charity of 
Christ, which surpasseth all knowledge, that you may be 
filled unto all the fulness of Ood. Now to him who is able 
to do all things more abundantly than we desire or under- 
stand, according to the power that worketh in us: to him be 
glory in the Church, and in Christ Jesus, unto all generations 
world without end. 

EXPLANATION. In the epistle of the following Sunday St. 
Paul tells us, that he was at the time of writing this letter in prison 
at Rome, whither he was brought upon the false accusations of the 
Jews. From prison he wrote to the Ephesians, whom he had con- 
verted to Christianity, and who zealously obeyed his counsels, in 
order to confirm them in their zeal and to console them with regard 
to his sufferings which he bore for Christ's sake. These sufferings 
which I bear, he writes, redound to your honor, since I, your spiri- 
tual father, am considered by God worthy to suffer like His Son ; 
yes, I thank the Father of your Lord Jesus for it, and beg Him on 
my knees, that He will vouchsafe to strengthen you with His Holy 
Spirit, so that you may overcome your evil inclinations and pas- 
sions, cleanse your hearts more and more, and sanctify your souls, 
that if you live thus according to your faith, you may be made 
the habitations- of Christ. He begs God also to give them a well 
grounded charity, which not only loves God on account of the 
reward, but also on account of our sufferings, thus to become like 
to Christ, the Crucified. By this constant love for Jesus, even in 
adversities, we only comprehend with the saints the greatness of 
the love of Jesus, the Crucified, its breadth, since all the 
members of His body, all the powers of His soul were tormented 
with all sorts of tortures, on account of the sins of all men ; the 
length, since He had all these sufferings for thirty three years 
before His eyes, and bore them in His soul; the depth, since 
these tortures surpassed in intensity all which men ever suffered 



INSTRUCTION FOE THE SIXTEENTH SUNDAY AFTER PENTECOST. 455 

or will suffer; the height, since Christ on the cross saw, with 
the most perfect knowledge, the awful malice of each single sin, 
and the terrible insult offered to the sublime Majesty of God, and 
He bore the punishment for them in Himself, and did penance for 
them. Other holy fathers say, that by these words the whole 
mystery of our redemption is to be understood, and, indeed, the 
breadth thereof is, that it is for all men; the length, that it 
lasts for all centuries, and reaches into eternity; the height, 
that its contemplation takes us away from the earth and raises 
us to heaven; the depth, that it even penetrates down to the 
kingdom of the dead. By contemplating these mysteries we learn 
to know the infinite love of God, to love Him more and more, and 
thus make ourselves partakers of God's graces. — Obey the teach- 
_ ing of this holy apostle, contemplate the suffering Saviour and 
His love, endeavor to become like to Him by suffering, and when 
you see, how the Church, her ministers, the bishops and priests, 
are persecuted and in tribulation, be~not disheartened, but con- 
sider that the discipleship of Jesus consists particularly in suf- 
fering, that, therefore, the Church and her ministers must suffer, 
since their head, Jesus, has suffered. The holy Church has borne 
the crown of thorns of Jesus for eighteen hundred years and 
drank from His chalice ; but like Jesus, her Head, she will triumph 
over all her enemies, and whilst these are hastening to destruc- 
tion, she will continually live victorious until the end of time, and 
will triumph eternally in heaven. 

GOSPEL. (Luke xiv. 1 — 11.) At that time: When Jesus 
went into the house of one of the chief of the Pharisees on 
the Sabbath-clay to eat bread, they watched him. And be- 
hold, there was a certain man before him that had the dropsy. 
And Jesus answering, spoke to the lawyers and Pharisees 
saying: Is it lawful to heal on the Sabbath-da} r ? But they 
held their peace. But he taking him, healed him, and sent 
him away. And answering them, he said: Which of you shall 
have an ass or an ox fall into a pit; and will not immedia- 
tely draw him out on the Sabbath-day ? And they could not 
answer him to these things. And he spoke a parable also to 
them that were invited, marking how they chose the first 
seats at the table, saying to them: When thou art invited 
to a wedding, sit not down in the first place, lest perhaps 
one more honourable than thou be invited by him ; and he 
that invited thee and him, come and say to thee, Give this 
man place, and then thou begin with shame to take the 



456 INSTRUCTION FOR THE SIXTEENTH SUNDAY AFTER PENTECOST. 




lowest place. But when thou art invited, go, sit down in the 
lowest place : that when he who invited thee cometh, he may 
say to thee, Friend, go up higher. Then shalt thou have 
glory before them that sit at table with thee: because every 
one that exalteth himself, shall be humbled; and he that 
humbleth himself, shall be exalted. 

Why did Jesus dine with the Pharisees ? 
To take occasion from this, as St. Cyril says, to instruct them, 
that it is allowed to heal the sick on the Sabbath, and to show, 
how those who give invitations to a supper, and those who are 
invited, should conduct themselves. The Pharisees' invitation to 
Jesus was not actuated by kindness, but by the desire to find 



I INSTRUCTION ON KEEPING SUNDAY HOLY. 457 

something in His actions, which they might criticise ; but Jesus 
approaches them with meekness and endeavors to inspire them 
with a better intention. Beware of the spirit of criticism, and 
like Jesus make use of every occasion to do good even to your 
enemies. 

Who may be understood by the dropsical man? 

The debauchees and misers; for as a dropsical person always 
wishes to drink more, the more he has already drunk, so the de- 
bauched always wish more and more for the shameful gratifica- 
tion of their lusts, the more they have indulged in them, and the 
miserly for goods and riches, the more they have. And just as 
the dropsical are hard to cure, so the debauched and miserly are 
hard to convert. 

Why is covetousness classed among the seven deadly sins ? 

Because it is the root of all evil (i. Tim. vi. 105, f° r it leads to 
usury, theft, to the employment of false weights and measures, to 
the suppression ofjustice in courts, to perjury, to the oppression 
of widows and orphans, nay, even to the denial of faith, as was 
the case with Judas. Therefore the apostle says: They who 
would become rich, fall into temptation, and into the 
snare of the devil, and into many unprofitable and 
hurtful desires, which drown men in destruction and 
perdition; and admonishes us: to fly these things, and 
pursue justice, piety, faith, charity, patience, meek- 
ness, (i. Tim. vi. 9, 11.) 

A powerful remedy against avarice is to consider, that we are 
not owners of what we possess, and shall not take the least thing 
with us in death, and shall have to render a strict account of the 
use to which we put our riches, (i. Tim. vi. 7.) 

INSTRUCTION ON KEEPING SUNDAY HOLY. 
Is it lawful to heal on the Sabbath-day? (Luke xvi. 3.) 
Why did Christ put this question? 

BEcause the Jews, particularly the Pharisees, were so very 
superstitious in keeping the Sabbath, and because they 
would not recognise Jesus as the Messiah, because He healed on 
the Sabbath, which was a really good work. But if the Jews were 
so conscientious, through superstition and hypocrisy, in keeping 
the Sabbath, and considered the performing of an external good 
work on this day as a sin, some Christians, on the contrary, blinded 
by avarice and worldly pleasure, place themselves heedlessly, nay, 
insolently above the commandment to keep holy tlie Sunday, and 
do not consider those things sins, which are sins, sometimes even 
very grievous sins. 



458 



INSTRUCTION ON KEEPING SUNDAY HOLY. 



Consider, my dear Christian, you serve your body the whole 
week, you use all your powers for temporal business, to support 
yourself and your family, and God blesses you, if you work with 
a good intention. Now God chose one day in the week, Sunday, 
and in the year several other Holidays, which you should devote 
wholly to His service and the salvation of your soul; is it, there- 
fore, not the greatest ingratitude, when you steal these days 
from God and your soul, and employ them for the gaining of a 
transient good or for the indulgence of vain, sinful pleasures? 
At certain times man gives rest to irrational animals, and you 
give the powers of your body and soul none of the rest they 
would and should find in quiet devotion, in prayer and medita- 
tion, in attending divine service, in receiving the holy Sacra- 
ments, &c. And 'if you enquire, whence these shameful violations 
of Sundays and Holidays come, you will find, that there is no 
other reason than love of gain and avarice, sinful love of pleasure, 
and often complete want of faith and confidence in God's provi- 
dence. We wish to become rich by all means, and we do not re- 
flect that this will not happen without the blessing of God, and 
that wealth is a net, in which thousands entangle themselves to 
their eternal perdition. We wish to live merrily and do ourselves 
good, but we do not consider, that our life-time is only a time of 
penance to attain that eternally blissful rest, of which Sunday is 
an emblem. We spend Sundays and Holidays in idleness, finery, 
vain conversations, buying and selling, servile work, or in still 
worse things, without experiencing the slightest scruple. But God 
will cover the violators of His sacred days with confusion and 
shame {Malach. ii. 3.), and permit all sorts of temporal evils to 
come upon them, als daily experience shows. For never can the 
blessing of God rest upon those who never care for it, but rather 
make themselves unworthy to receive it, by violating days, con- 
secrated to God. Let this be a warning to you. 

PRAYER. best Saviour! how meekness and wisdom 
shine through all Thy words and actions! 0, grant, that we 
may regulate all our actions in such a manner, that they 
will be acceptable to Thee and tend to the edification of our 
neighbor. Give us the grace to employ all Thy days, conse- 
crated to Thee, for Thy honor and our salvation , that we 
may never raise ourselves above others, but follow Thee in 
all humility. 



459 




INSTRUCTION FOR THE SEVENTEENTH 
SUNDAY AFTER PENTECOST. 

N the Introitof the Mass the justice and mercy 
of God is praised: Thou art just, OLord, 
and thy judgment is right: deal with 
thy servant according to thy mercy. 
Blessed are the undefiled in the way: 
who walk in the law of the Lord. (Ps. 
» cxviii.) Glory, &c. 

PRAYER OF THE CHURCH. Grant we beseech Thee, 
Lord, that Thy people may avoid all contagion of the devil: 
and with a clean heart follow thee, the only true God. Thro 1 . 

EPISTLE. (JEphes. iv. 1 — 6.) Brethren: I who am a pri- 
soner in the Lord, beseech you that you walk worthy of the 
vocation in which you are called. With all humility and 
mildness, with patience, supporting one another in charity. 
Careful to keep the unity of the Spirit in the bond of peace. 
One body and one spirit ; as you are called in one hope of 
your calling. One Lord, one faith, one baptism. One God, 
and Father of all, who is above all, and through all, and in 
us all, who is blessed for ever more. 

ADMONITION. Implore God continually for the grace 
to accomplish and make certain your vocation by performing 
these virtues, recommended by St. Paul. 

INSTRUCTION ON THE ONE ONLY SAYING FAITH. 

One Lord, one faith, one baptism, one God and Father 
of all. (Ephes. iv. 5.) 

THese words of the great Apostle of the Gentiles show clearly, 
that it is not a matter of indifference, whether this or that 
faith, this or that religion is professed. Yet in our times, poor in 
faith, we so often hear the assertion from socalled enlightened 
men: "It is all the same to what religion we belong, we can be 
saved in any one, if we only believe in God and live uprightly." 
How impious is this assertion! Consider, my dear Christian, there 
is hut "one God, and this one God has sent only one Redeemer, 
and this one Redeemer has preached only one doctrine and es- 
tablished'one Church. Had God wished that there should be more 
than one Church, then Jesus should have said so, He should have 
founded several Churches, nay, He should not have preached a 



460 INSTRUCTION ON THE ONE ONLY SAVING FAITH. 

new doctrine, founded a new, Christian Church ; for the Jews also 
believed in one God. But Jesus cast aside heathenism and Ju- 
daism, preached only one and, indeed, a new religion, founded 
only one Church. Nowhere does He speak of Churches, hut 
always of one Church. He says that we must hear this Church, 
and does not add, that if we will not hear this Church, we may 
hear some other one. He speaks of only one shepherd, one flock, 
and one fold, into which all men are to he brought. In the same 
manner He speaks always of one kingdom of God on earth, just 
as there is only one kingdom of heaven; of^only one master of 
the house and one family, of one "field and one vineyard, whereby 
He understood His Church; of only one rock, upon which He 
would build His Church. On the day before His death, He prayed 
fervently to His Heavenly Father, that all who believe in Him, 
might be and remain one, as He and the Father are one, and He 
also gave His disciples the express command to preach His gospel 
to all nations, and to teach them all things, whatsoever He had 
commanded them. This command the apostles carried out exactly. 
Everywhere they preached one and the same doctrine, founded, 
indeed, in all places Christian communities, but which were united 
by the bond of the same faith. It was one of the principal cares 
of the apostles to prevent schisms in faith, they warned from 
heresy, commanded all originators of such to be avoided, and 
anathematised those who preached a gospel different from theirs. 
As the apostles so their successors. All the holy fathers speak 
with burning love of the necessary unity of faith, and deny those, 
who remain knowingly in schism and separation from the true 
Church of Jesus, all claim to salvation. 

Learn from this, therefore, my dear Christian, that there can ■ 
be but one true Church ; but if there is but one true Church, it 
naturally follows, that in her alone salvation can be obtained, and 
the assertion, that we can be saved in any creed, is false and 
impious. Jesus who is the Way, the Truth, and the Life, speaks 
of only one Church, which we must hear, if we wish to be saved. 
He who does not hear the Church, He says, should be considered 
as a heathen and publican. He speaks furthermore of one fold, 
and He promises eternal life only to those sheep who belong to 
this fold , obey the voice of the one shepherd and feed in His 
pasture. The apostles were also convinced, that only the one, true 
Church makes salvation certain. Without faith it is impos- 
sible to please God, writes St. Paul to the Hebrews (xi. 6.), 
and this faith is only one, he teaches the Ephesians. (iv.5.) 
If the apostles had believed, that any religion can save man, they 
would certainly not have contended so strenuously for unity, they 
would not have declared so solemnly, that we cannot belong to 
any other than to Christ alone, anoMhat we must receive and 
obey His doctrine. As the apostles their successors and all the 
fathers agree, that there is no salvation outside of the true Church. 



INSTRUCTION ON THE ONE ONLY SAVING FAITH. 



461 



St. Cyprian writes: ' "If any one outside Noah's ark could find 
safety, then also will one outside the Church find it." (Be unit, 
eccl. c. 7.) From all this it follows, that there is only one true 
Church which gives salvation, outside of which there can be no 
salvation. 

But which is this Church? Certainly only the Roman-Catholic, 
Apostolic Church, for she alone is founded by Christ, she alone is 
watered with the blood of the apostles and so many thousands of 
holy martyrs, she alone has the marks of the true Church of 
Jesus [see the Instruction on the first Sunday after Easter] , to 
which He ha-s promised, that she shall, notwithstanding all the 
attacks of her enemies, stand to the end of the world. Those 
who fell away from the Church three hundred years ago, do, in- 
deed, contend that the Church fell into error and no longer pos- 
sessed the true, pure gospel of Jesus. Were they right, Jesus 
were to be blamed, for He founded this Church, He promised to 
remain with her and guide her through the Holy Ghost until the 
end of the world. He would, therefore, have broken His word, or 
He was not powerful enough to keep it. But who will say this? 
On the contrary, she has existed for eighteen hundred years, 
whilst the greatest and most powerful kingdoms have been mined, 
and the firmest thrones crumbled away. If she were not the only 
true and saving Church, founded by Christ, how could she have 
existed so long, since Jesus said, that every plant that His Hea- 
venly Father has not planted, shall be rooted up? {Matt. xv. 13.) 
If she were not the Church of Christ, long ago would she be de- 
stroyed, but she still stands to-day, whilst her enemies who battled 
with her, have disappeared and shall disappear; for the gates of 
hell shall not prevail against her, says our Lord, and He has kept 
His word and will keep it, notwithstanding all the oppositions 
and calumnies of her implacable enemies. 

You see, therefore, my dear Christian, that the Catholic Church 
is the only true and the only saving Church ; do not let yourself 
be deceived by those who are neither cold nor warm, and who 
use these words: "We can be saved in any religion, if we only 
believe in God and live uprightly," and who wish to rob you of 
your holy faith, and precipitate you into the sea of doubt, error, 
and falsehood. Outside of the Catholic Church there is no salva- 
tion; this hold firmly, for it is the teaching of Jesus, His apostles, 
and all the fathers; for this doctrine the apostles and a countless 
host of the faithful have shed their blood ; but obey the teaching 
of this Church, follow her laws, make use of her help and assis- 
tance, and often raise your hands and heart to heaven to thank 
God for the priceless grace of belonging to this one, true Church; 
forget not to pray for your erring brethren, who are still outside 
of the Church, that the Lord may lead them into her, that His 
promise may be fulfilled: There will be one fold and one 
shepherd. 



462 



INSTRUCTION FOR THE SEVENTEENTH SUNDAY 




GOSPEL. (Matt. xxii. 34—46.) At that time: The Phar- 
isees come to Jesus: and one of them, a doctor of the law, 
asked him, tempting him : Master, which is the great com- 
mandment of the law? Jesus said to him: Thou shalt love 
the Lord thy God with thy whole heart, and with thy whole 
soul, and with thy whole mind. This is the greatest and the 
first commandment. And the second is like to this : Thou 
shalt love thy neighbour as thyself. On these two command- 
ments dependeth the whole law and the prophets. And the 
Pharisees being gathered together, Jesus asked them, saying: 
What think you of Christ ? whose son is he ? They say to him : 



AFTER PENTECOST. 



463 



David's. He saith to them: How then doth David in spirit 
call him Lord, saying: The Lord said to my Lord, sit on my 
right hand until I make thy enemies thy footstool i If David 
then call him Lord, how is he his son? And no man was 
able to answer him a word ; neither durst any man from that 
day forth ask him any more questions. 

What is meant by loving God? 
It means to find one's pleasure, happiness, and joy in God, 
because He is the highest and most perfect good; to rejoice in 
His infinite majesty and glory, to direct one's thoughts, words, 
and actions towards Him as our only end, to fulfil His will in all 
things, and be prepared always rather to lose everything, even 
life itself, than His friendship. 

What is meant by loving God with our whole heart, our whole 

soid, $c? 

These different expressions all mean, principally, the same 
thing, namely, that we should cling to God with a true, sincere 
and heartfelt love. But by our heart our will may be understood, 
that power by which we wish God all happiness and glory, and 
desire nothing more than that He be known, loved, and honored, 
and His will accomplished by us and by all men, most perfectly. 
The intellect can be taken for the soul, with which we should 
endeavor to arrive at the knowledge and love of God, by means 
of meditation on all created things, and to praise and glorify Him 
above all things. The mind may signify our memory, with which 
we continually remember God and the innumerable benefits, be- 
stowed on us by Him, praise Him for them, thank Him, and 
always walk irreproachably before His face. We love God, finally, 
with all our strength, if we employ all the motions of our body, 
of the five senses, of our hands and feet, tongue, &c, in the ser- 
vice of God, and direct all our actions to Him as our last end. 

Is it also true love, if we love God only because He is good to us? 

This is grateful love, which is good and praiseworthy, but it 
is not perfect love, because our selnove, selfinterest, and desires 
are present in it. 

What, therefore, is perfect love? 
It is this, when we love God only, because He is in Himself 
the Highest Good, and most worthy of all love. In this manner 
we should endeavor to love Him; not through selfinterest, not 
through hope of reward, not through fear of punishment, but 
only because He, as the Greatest Good, contains all goodness and, 
therefore, deserves to be loved only on account of Himself. Such 
love St. Francis Xavier had, who very beautifully expresses this 
love in the following canticle which he himself composed. 



464 



INSTRUCTION FOR THE SEVENTEENTH SUNDAY 



"My God, I love Thee, not because 
I hope for heaven thereby, 
Nor because they who love Thee not, 
Must burn eternally! 

Thou, my Jesus, Thou didst me 
Upon the cross embrace, 
For me didst bear the nails and spear, 
And manifold disgrace. 

And griefs and torments nnmberless, 
And sweat of agony; 
Even death itself, and all for one 
Who was Thine enemy! 



Then why, blessed Jesus Christ, 
Should I not love Thee well; 
Not for the sake of winning heaven, 
Or of escaping hell. 

Not with the hope of gaining aught, 
Not seeking a reward, 
But as Thyself hast loved me, 
ever loving Lord! 

Yes, so I loviTThee and will love, 
And in Thy praise will sing; 
Solely because Thou art my God 
And my eternal King." 



Can fear exist with love? 
Servile fear cannot, but filial fear may. Servile fear is 
rather a fear of punishment than a fear of God, or a fear of of- 
fending Him. This fear cannot agree with the love of God; for 
in love, writes St. Augustine (in Joann. Tr. 9.), there is no fear, 
for perfect love casteth out fear. (i. John iv. 18.) Filial fear, on 
the contrary, is a fear of offending God, the kindest of fathers. 
This fear leads to love and is also an effect of love; yes, it is the 
beginning of wisdom. (Eccl. i. 27.) This fear, therefore, we should 
endeavor to obtain, for it will drive sins away from us, as keepers 
drive off thieves {Eccl. i. 11-13.); it will rejoice us with joy and 
gladness, with glory and splendor and a long life, and obtain for 
us at the hour of our death the divine blessing and a divine death. 

How may we obtain a perfect love of God? 

By meditating on His infinite, divine perfections, His almighty 
power, His wisdom, His splendor, His beauty, <fec; by contem- 
plating His bountless love for us, which He has shown us in the 
incarnation, sufferings, and death of His only begotten Son ; by 
frequent practice of this virtue; by frequent prayer for it. 

When should we practise the virtue of love of God? 

As soon as we have come to the full use of reason, know God, 
and obtain an insight into reasons, why we must love Him; when 
the world, the devil, and the flesh, endeavor to withdraw us from 
the Only Good, God, by their apparent goods and pleasures; 
when we have separated ourselves from God by a mortal sin; 
when we receive the holy Sacraments, particularly holy Commu- 
nion ; when we receive a particular grace from God ; when we 
use food and drink, and other permitted enjoyments; when we 
contemplate God's creatures; in the hour of death; often during 
the day, for which purpose we may use different acts of love, as 
they are to be found in good prayer-books. 

f Concerning the love of our neighbor, see on the twelfth Sunday 
after Pentecost.] 



AFTER PENTECOST. 



465 



Why is the commandment to love God and our neighbor called the 
greatest commandment? 
Because in it are contained all the other commandments, and 
in it, as Christ says, consists the whole law. He therefore, who, 
fulfils this commandment, fulfils the whole law, and does all that 
is pleasing to God; for he who loves God with his heart, does 
not separate Himself from God by infidelity, does not practise 
public or private superstition and idolatry ; he does not murmur 
against God, he does not desecrate the name of God by cursing 
and swearing; he does not profane the Sabbath, because he knows, 
that all this is displeasing to God. On the contrary, he hopes in 
God, keeps Sundays and Holidays holy, and keeps all the com- 
mandments of the Church, because God wishes, that we hear the 
Church; he honors his parents, inflicts no evil upon his neigh- 
bor; strikes and kills no one, does not commit adultery, does not 
steal, calumniates no one, does not bear false witness, does not 
judge rashly, is not envious, full of enmity, cruel, but rather 
practises the corporal and spiritual works of mercy ; and he does 
all this, because he loves God and for God's sake his neighbor as 
himself. 

"What think you of Christ?" 

Thus Christ asked the Pharisees, to convince them from their 
own answer, that He was not only man and not only the carnal 
Son of David, but also that He as the only begotten Son of God 
was the Lord of David and all men from eternity. (Ps. ii. 7.) — 
Even to-day there are unhappily men, such as freemasons, free- 
thinkers, and others, who like the Pharisees deny the divine nature 
of Christ, the Son of the living God, consider Him merely a very 
wise and virtuous man, and do not receive His doctrine, con- 
firmed by so many miracles. Beware, my dear Christian, of these 
men who rob you the peace the soul and the consoling hope of a 
future resurrection and an eternal life, together with the faith 
in Christ, the divine Redeemer. But if you believe Christ to be 
the Son of God, and our Lord, Lawgiver, Instructor, and Re- 
deemer, follow His teaching, and do not contradict in deed, what 
you profess with your lips. 

PRAYER. most amiable Jesus! who hast admonished 
us so affectionately to love God and our neighbor, pour the 
fire of Thy love into our hearts, that all our deeds and actions, 
all our thoughts and words may begin with Thy love and be 
ended with it. Grant, that we may love Thee with all the 
powers of our body and soul, and thereby be so united to 
Thee, that, like St. Paul, no temptation, no tribulation, no 
danger, not even death, may be able to separate us from 
Thee. Grant us also, that we may love our neighbors, friends, 



30 



466 WEDNESDAY FOLLOWING THE SEVENTEENTH SUNDAY 

and enemies as ourselves for Thy sake, and thus be made 
worthy to possess Thee as our Kedeemer and merciful Judge. 

WEDNESDAY FOLLOWING THE SEVENTEENTH SUNDAY 
AFTER PENTECOST. 

[Ember day.] 

LESSON", (ii. Esdras viii. 1 — 10.) In those days: All the 
people were gathered together as one man, to the street 
which is before the water gate, and they spoke to Esdras the 
scribe, to bring the book of the law of Moses, which the Lord 
had commanded to Israel. Then Esdras the priest brought 
the law before the multitude of men and women, and all 
those that could understand, on the first day of the seventh 
month. And he read it plainly in the street that was before 
the water gate, from the morning until mid-day, before the 
men and the women, and all those that could understand. 
And the ears of all the people were attentive to the book. 
And Esdras the scribe stood upon a step of wood, which he 
made to speak upon. And he opened the book before all the 
people, for he was above all the people; and when he had 
opened it; all the people stood. And Esdras blessed the Lord 
the great God: and all the people answered: Amen, amen; 
lifting up their hands. And they bowed down, with their 
faces to the ground. Now the Levites made silence among 
the people to hear the law; and the people stood in their 
place. And they read in the book of the law of God distinctly 
and plainly to be understood; and they understood when it 
was read. And Nehemias, and Esdras the priest and scribe, 
and the Levites who interpreted to all the people, said: This 
is a holy day to the Lord our God, do not mourn nor weep. 
For all the people wept when they heard the words of the 
law. And he said to them: Go, eat fat meats, and drink 
sweet wine, and send portions to them that have not pre- 
pared for themselves; because it is the holy day of the Lord, 
and be not sad, for the joy of the Lord is our strength. 

PRAYER. Lord! send zealous priests, like Esdras, into 
Thy vineyard, the Church, and grant, that we, like this 
people, may ardently listen to the word of God, which Thy 
ministers, the priests, preach to us, that we may sincerely 



AFTER PENTECOST. 



467 



bewail our sins and thus seek in Thee, our Lord, our only 
happiness and strength. 

G-OSPEL. (Markix. 16—28.) At that time: One of the 
multitude speaking to Jesus, said : Master, I have brought 
my son to thee, having a dumb spirit, who, wheresoever he 
taketh him, dasheth him, and he foameth, and gnasheth 
with his teeth, and pineth away : and I spoke to thy disciples 
to cast him out, and they could not. Who answering them, 
said: incredulous generation, how long shall I be with you? 
how long shall I suffer you? bring him unto me. And they 
brought him. And when he had seen him, immediately the 
spirit troubled him : and being thrown down upon the ground, 
he, rolled about foaming. And he asked his father: How 
long time is it since this hath happened unto him? But he 
said: From his infancy: and oftentimes hath he cast him 
into the fire and into waters, to destroy him. But if thou 
canst do any thing, help us, having compassion on us. And 
Jesus saith to him: If thou canst believe, all things are pos- 
sible to him that believeth. And immediately the Father of 
the boy crying out, with tears said: I do believe, Lord, help 
my unbelief. And when Jesus saw the multitude running 
together, he threatened the unclean spirit, saying to him: 
Deaf and dumb spirit, I command thee, go out of him; and 
enter not any more into him. And crying out, and greatly 
tearing him, he went out of him, and he became as dead, so 
that many said: He is dead. But Jesus taking him by the 
hand, lifted him up; and he arose. And when he was come 
into the house, his disciples secretly asked him: Why could 
not we cast him out? And he said to them: This kind can 
go out by nothing, but by prayer and fasting. 

PRAYER OF THE CHURCH. May our weakness, Lord, 
we beseech Thee, be supported by the relief of Thy mercy; 
that as we are continually decaying by our own nature, we 
may be strengthened by Thy goodness. Thro 1 . 



30* 



468 



FRIDAY FOLLOWING THE SEVENTEENTH SUNDAY 
AFTER PENTECOST. 

[Emberday.] 

LESSON. (Oseexw. 2—10.) Thus saith the Lord : Return 
Israel, to the Lord thy God: for thou hast fallen down by 
thy iniquity. Take with you words, and return to the Lord 
and say to him : Take away all iniquity , and receive the 
good; and we will render the calves of our lips. Assyria shall 
not save us, we will not ride upon horses, neither will we say 
any more : the works of our hands are our gods ; for thou 
wilt have mercy on the fatherless that is in thee. I will hea] 
their breaches, I will love them freely; for my wrath is turn- 
ed away from them. I will be as the dew, Israel shall spring 
as the lily, and his root shall shoot forth as that of Libanus. 
His branches shall spread, and his glory shall be as the olive- 
tree; and his smell as that of Libanus. They shall be con- 
verted that sit under his shadow, they shall live upon wheat, 
and they shall blossom as a vine : his memorial shall be as 
the wine of Libanus. Ephraim shall say, What have I to do 
any more with idols'? I will hear him, and I will make him 
flourish like a green fir-tree: from me is thy fruit found. 
Who is wise, and he shall understand these things ? prudent, 
and he shall know these things ? — For the ways of the Lord 
are right, and the just shall walk in them; but the trans- 
gressor shall fall in them. 

EXPLANATION. The Prophet Osee calls the people of Is- 
rael, by God's command, to do penance, and endeavors to per- 
suade them to it by describing the happiness, consequent upon it. 
what blessing and what joy does sincere penance give during 
life and particularly in death ! 

[The gospel see on the [east of St. Mary Magdalen in the sec- 
ond part of this book.] 

SATURDAY FOLLOWING THE SEVENTEENTH SUNDAY 
AFTER PENTECOST. 

[Emberday.] 

EPISTLE. (Hebrews, ix. 2—12.) Brethren: There was a 
tabernacle made the first, wherein were the candlesticks, and 
the table, and the setting forth of loaves, which is called the 
Holy. And after the second veil, the tabernacle, which is 



SATURDAY FOLLOWING THE SEVENTEENTH SUNDAY, &c. 469 

called the Holy of Holies: having the golden censer, and the 
ark of the testament covered about on every part with gold, 
in which was a golden pot that had manna, and the rod of 
Aaron that had blossomed, and the tables of the testament, 
and over it were the cherubims of glory overshadowing the 
propitiatory : of which it is not needful to speak now parti- 
cularly. Now these things being thus ordered; into the first 
tabernacle the priests indeed always entered, accomplishing 
the offices of sacrifices. But into the second, the high-priest 
alone, once a year; not without blood, which he offereth for 
his own, and the people's ignorance: the Holy Ghost signify- 
ing this, that the way into the Holies was not yet made 
manifest, whilst the former tabernacle was yet standing. 
Which is a parable of the time then present : according to 
which gifts and sacrifices are offered, which cannot, as to the 
conscience, make him perfect that serveth, only in meats 
and in drinks, and divers washings, and justices of the flesh, 
laid on them until the time of correction. But Christ being 
come an highpriest of the good things to come, by a greater 
and more perfect tabernacle not made with hands, that is, 
not of this creation: neither by the blood of goats, or of 
calves, but by his own blood, entered once into the Holies, 
having obtained eternal redemption. 

EXPLANATION. The apostle teaches in this epistle, that 
the bloody sacrifices of the priests of the Old Law are only figures 
of the bloody sacrifice of Jesus on the cross, and that they could 
produce no internal justification, and could not free from sin and 
death. This can be done by Christ only, who accomplished a re- 
demption, which reaches over time and eternity, by His death on 
the cross and by His entrance into heaven, where He continually 
offers the merits of His death to His Father. Often and fervently 
thank God for the grace of this redemption, and make^yourself a 
partaker in it by a life of piety. 

GOSPEL. {Luke xiii. 6 — 17.) At that time: Jesus spoke 
to the multitude this parable: A certain man had a fig-tree 
planted in his vineyard, and he came seeking fruit on it, and 
found none. And he said to the dresser of the vineyard: Be- 
hold, for these three years I come seeking fruit on this fig- 
tree, and I find none. Cut it down therefore: why cumbereth 
it the ground ? But he answering said to him : Lord, let it 
alone this year also until I dig about it, and dung it. And if 



470 INSTRUCTION FOR THE EIGHTEENTH SUNDAY AFTER PENTECOST. 

happily it bear fruit; but if not, then after thou shalt cut it 
down. And he was teaching in their synagogue on the Sab- 
bath. And behold, there was a woman who had a spirit of 
infirmity eighteen years : and she was bowed together, neither 
could she look upwards at all. Whom when Jesus saw, he 
called her unto him, and said to her : Woman, thou art de- 
livered from thy infirmity. And he laid his hands upon her, 
and immediately she was made straight, and glorified God. 
And the ruler of the synagogue (being angry that Jesus had 
healed on the Sabbath) answering, said to the multitude: 
Six days there are wherein you ought to work. In them 
therefore come, and be healed; and not on the Sabbath-day. 
And the Lord answering him said : Ye hypocrites, doth not 
every one of you on the Sabbath day loose his ox or his ass 
from the manger, and lead them to water? And ought not 
this daughter of Abraham, whom Satan had bound, lo, these 
eighteen years, be loosed from this bond on the Sabbath-day? 
And when he had said these things, all his adversaries were 
ashamed : and all the people rejoiced for all the things that 
were gloriously done by him. 

PRAYEB. Lord, do not permit that we, when Thou 
com est and askest fruits of true penance, be found without 
them and be rejected by Thee; grant us rather time for pen- 
ance and the grace, that we, faithfully following Thy foot- 
prints, may abound in all good works and thus be made 
partakers of eternal happiness. Send also holy priests into 
Thy Church, who have only Thy honor and the salvation of 
souls at heart, and by word and example lead the faithful to 
heaven. Amen. 



INSTRUCTION FOR THE EIGHTEENTH 
SUNDAY AFTER PENTECOST. 

THe Church prays at the Introit of the Mass for the peace 
which God has promised by His prophets: Give peace, 
Lord, to those who patiently wait for thee, that thy 
prophets may be found faithful: hear the prayers of 
thy servant, and of thy people Israel. I rejoiced at 



INSTRUCTION FOR THE EIGHTEENTH SUNDAY AFTER PENTECOST. 4 71 

the things that were said to me: we shall go into the 
house of the Lord. (Ps. cxxi.) Glory, &c. 

PRAYER OF THE CHURCH. May the influence of Thy 
mercy, Lord , direct our souls : for without Thy help we 
can do nothing well pleasing to Thee. Thro 1 . 

EPISTLE, (i. Cor. i. 4—8.) Brethren: I give thanks to my 
God always for you, for the grace of God, that is given you 
in Christ Jesus; that in all things you are made rich in him, 
in all utterance, and in all knowledge, as the testimony of 
Christ was confirmed in you. So that nothing is wanting to 
you in any grace, waiting for the manifestation of our Lord 
Jesus Christ. Who also will confirm you unto the end with- 
out crime, in the day of the coming of our Lord Jesus Christ. 

EXPLANATION. St. Paul shows in this epistle, that true 
love for his neighbor reigns in him, because he rejoices and 
thanks God, that he enriched the Corinthians with different graces 
and gifts, particularly with frequent preaching of the word of 
God and the necessary knowledge of the doctrines of faith and 
morals, thus confirming the testimony of Christ in them, so that 
they could without fear expect the arrival of Christ for judg- 
ment. Do thou also rejoice, with St. Paul, at the graces given to 
thy neighbor, for this is a mark of particular love for our neighbor. 

GOSPEL. (Matt. ix. 1 — 8.) At that time: Jesus entering 
into a boat, he passed over the water and came into his own 
city. And behold, they brought to him one sick of the palsy, 
lying on a bed. And Jesus seeing their faith, said to the man 
sick of the palsy: Be of good heart, son, thy sins are forgiven 
thee. And behold, some of. the Scribes said within them- 
selves : He blasphemeth. And Jesus seeing their thoughts, 
said: Why do you think evil in your hearts? Whether it is 
easier to say, Thy sins are forgiven thee: or to say, Arise 
and walk. But that you may know that the Son of Man 
hatli power on earth to forgive sins, (then said he to the 
man sick of the palsy,) Arise, take up thy bed, and go into 
thy house. And he arose and went into his house. And the 
multitudes seeing it, feared, and glorified God that gave such 
power to men. 

EXPLANATIONS. I. Those who brought this sick man to 
Christ, give us a touching example of how we should take care 



472 INSTRUCTION FOR THE EIGHTEENTH SUNDAY AFTER PENTECOST. 




for the sick and help them according to our ability. And since 
Christ was so well pleased with their faith" and their charity, as 
to remit the sins and cure the man sick of palsy, let us learn, 
how many who are deceased in their soul, we might assist, if we 
were to lead them to God by confident prayer, by urgent admo- 
nitions, or by good example. Let us, therefore, not omit, at least 
to pray diligently for sinners, if we are unable to do anything else 
for them. 

II. Christ did not cure the one sick of palsy, until He had 
forgiven him his sins, by which He wished to teach us, that sins 
are often the causes of diseases and other evils, by which we are 
visited, and which would not come upon us or would leave us, if 
we would abstain from our sins and perform true penance. This 
doctrine Jesus confirmed, when He said to the man, who had been 
sick for thirty eight years: Sin no more, lest some worse 



INSTRUCTION ON INDULGENCES. 473 

thing happen to thee. (John v. 14.) "Would that this were 
considered by those who so often impetuously demand of God 
liberation from their evils, but do not intend to free themselves 
from their sins, which are the cause of these evils, by a sincere 
repentance. 

III. "He blasphemeth." Thus thought the Jews, in 
their perverted hearts, of Christ, because they believed, that He 
in remitting the sins of the sick man, usurped the rights of God 
and thus did a great injury to God; for to inflict an injury on 
God, to think, say, or do anything disgraceful against God and 
His saints, this is to blaspheme God. But these Jews did not con- 
sider, that they by their rash judgment blasphemed, since they 
blasphemed Christ who sufficiently proved Himself God by the 
cure of the man sick of palsy and by many other works, beyond 
the power of man. By the accusation that He blasphemed God, 
they offered Him so great an insult, that He was obliged to re- 
prove their fault. If Christ so severely reprimanded the Jews, 
who would not recognise Him as God, for a blasphemous thought 
against Him, what will He do with those Christians who, though 
they wish to be adorers of God and His Son, nevertheless utter 
blasphemies, curses, and profanations of the holy Sacraments? 

IV. When Jesus saw their thoughts, He said: Why think you 
evil in your hearts? This may be taken to heart by those who 
think, that thoughts are free, to whom it never occurs to confess 
anything with regard to their evil and shameful thoughts, though 
God, the most Holy and most Just, will, nevertheless, not leave a 
voluntary unchaste, proud, angry, revengeful, envious thought 
unpunished, any more than an idle word. (Matt. xii. 36.) The best 
remedy against evil thoughts would be the recollection, that God 
who searches the heart, sees them and will punish them. 

PRAYER. How great, Jesus! is Thy love and mercy 
towards poor sinners, since Thou not only forgavest the sins 
of the man sick of palsy, in the day's gospel, but didst also 
call him a son, console and entirely cure him. This Thy love 
encourages me to beg of Thee the grace, that we may rise 
from our bed of sins by true penance, amend our life, and 
enter the house of eternal happiness on the way of Thy com- 
mandments. 

INSTRUCTION ON INDULGENCES. 

Be of good heart, my son, thy sins are. for given. 

T(Matt. ix. 2.) 
He same that Christ says to the man sick of the palsy, the 
priest says to every contrite sinner in the confessional, and 
thus remits the crime or the guilt of his sins and the eternal 



474 INSTRUCTION ON INDULGENCES. 

punishment, by virtue of the authority given him by God. But 
since the sins, besides the guilt and eternal punishment, draw 
after them also temporal punishment [see Instruction on Satis- 
faction on the fourth Sunday in Advent], and indeed spiritual or 
supernatural ones, as: different painful conditions of the soul, 
as well in this world as in the next in purgatory, and natural 
ones, as : poverty, disease, all sorts of adversities and accidents, 
we should endeavor to liberate ourselves from them by means of 
indulgences. 

What is an indulgence ? 
It is a total or partial remission of temporal punishment, which 
man would have to suffer either in this or the next life, after the 
sins have been remitted. 

Hoiv do we know, that after the remission of the sin, there still 
remains temporal punishment? 
From holy Scripture; for our first parents after the forgiveness 
of their sin , were still afflicted with a temporal punishment. 
{Gen. iii.) God likewise forgave the sins of the children of Israel, 
who murmured so often against Him in the desert, but not their 
punishment, for He excluded them from the Promised Land, and 
caused them to die in the desert. (Numb, xiv.) Moses and Aaron 
experienced the same, on account of a little want of confidence in 
God. (Num. xx. 12., Deut. xxxii. 51.) David, indeed, received pardon 
from God through the Prophet Nathan for his adultery and mur- 
der (ii. Kings xii.), still he had to endure heavy temporal punish- 
ment, as for instance the death of his only beloved son Absolon. 
Finally, faith teaches us, that we are tortured in purgatory for 
our sins, until we have paid the last farthing. (Matt. v. 26.) 

Did the Church always agree with this doctrine of Scripture? 
Yes; for resting on these texts of Scripture she always taught, 
that by the Sacrament of Penance the guilt and eternal punish- 
ment, due to sin, are indeed forgiven for the sake of the infinite 
merits of Jesus, but that temporal punishments still remain, for 
which the sinner must do penance. Even in the earliest times she 
imposed great penalties and penances upon sinners for their sins 
which were already forgiven. For murder, for instance, for ad- 
ultery a penance of twenty years, for perjury eleven, for impurity, 
for denial of faith, for fortune-telling seven years of severe pe- 
nance with fasting, &c, were imposed; during this time it was 
not allowed to travel, except on foot, to be present at the holy 
Sacrifice of Mass, to receive the holy Eucharist, &c. But if the 
penitents showed a great zeal for penance and sincere amend- 
ment, or if distinguished members of the Church, particularly 
martyrs, interceded for them, the bishops granted them an in- 
dulgence, that is, they remitted the remaining punishment 
either totally or partially. But in our days, on account of the 
weakness of the faithful,' the Church must give lenity the upper 



INSTRUCTION ON INDULGENCES. 



475 



hand. Besides the ecclesiastical punishments, the spiritual punish- 
ments which would have to he suffered either here or in purga- 
tory for the taking away of sins, are shortened and mitigated by 
the indulgences through the treasure of the communion of saints. 

Has the Church the power to remit temporal punishments, or to 
grant indulgences? 

- The Council of Trent expressly states, that the Church has 
power to grant indulgences (Sess. 25.), and this statement it sup- 
ports by the words of Christ. For as Christ protests: Verily I 
say unto you: whatsoever you shall bind upon earth, 
shall be bound also in heaven; so He also promised, that 
whatever the Church looses upon earth, is ratified and loosed in 
heaven. Whatsoever you shall loose upon earth, shall 
be loosed in heaven. (Matt xviii; 18.) Even an apostle granted 
an indulgence. St. Paul forgave the incestuous Corinthian, upon 
whom he had imposed a heavy punishment, what he would still 
have had to suffer, in the person and power of Christ, that 
his spirit might be saved in the day of our Lord Jesus 
Christ, (ii. Cor. ii. 10.; i. Cor. v. 4, 5.) 

What is meant by saying, indulgences are granted out of the 
treasury of the saints or of the Church? 

By this is meant, that God remits the sinner's temporal punish- 
ment by the Church for the sake of the merits of Christ and the 
saints, and supplies, as it were, by these merits what is still 
wanting in our satisfaction. 

What kinds of indulgences are there ? 

Two; plenary indulgences and partial indulgences. A plen- 
ary indulgence, if rightly received, remits all ecclesiastical and 
temporal punishment, which we would otherwise have to expiate 
by the usual ecclesiastical penance. A partial indulgence of so 
many days or years, remits so much of the temporal punishment 
as the sinner could have expiated in so many days or years of 
severe penance, according to the penitential code of the earliest 
ages of the Church, hence also the name forty day's indulgence, &c. 

What is a jubilee?*) 
It is a plenary indulgence, which the pope grants to all the 
faithful over the whole world, out of the treasure of the infinite 
merits of Christ and His saints, and by which all temporal punish- 



*) The word jubilee signifies deliverance, remittance. "With the Jews 
every fiftieth year was called so, and all the prisoners and slaves were to be 
set free in this year according to the command of God, the inheritances which 
had been sold, restored to their masters, the debts- canceled, and the earth 
left untilled. This was a year of grace and rest for the Jews. This jubilee 
of the Jews was a figure of the Catholic jubilee, in which the captives of sin 
and Satan are liberated, the debt of sin remitted, and the inheritance of hea- 
ven, which the sinner had sold to Satan, is restored to him. 



476 



INSTRUCTION ON INDULGENCES. 



ments for all, even the most heinous sins, otherwise reserved to 
the pope and the bishops, together with the accompanying eccle- 
siastical punishment, are remitted and forgiven in the name of 
God, if the sinner confesses contritely and receives the holy Eu- 
charist and has a firm purpose of doing penance. 

What is required to receive an indulgence ? 

That we be free from all mortal sin, hence in the state of grace, 
which can be obtained by the worthy reception of the holy Sa- 
craments; moreover that we put aside all inclination for sin and 
feel a perfect detestation not only for sin, but also for all evil oc- 
casions of it, and for all that leads to sin ; also that we ardently 
perform the prescribed good works, especially the prayer for the 
exaltation and spreading of the holy Catholic Church, for peace 
and unity of Christian princes, for rooting up of heresies, &c. 
(which generally consists in seven Our Fathers and Hail Marys, 
Glory be to the Father, &c, with the Apostles' Creed.) 

Do indulgences free us from ail works of penance ? 

By no means; for besides that among a thousand there is 
hardly one in the proper state of soul to receive an indulgence 
worthily, since besides purity of soul the inclination to sin must 
be rooted out, it is by no means the intention of the Church, to 
free us from all works of penance by granting us indulgences. 
For she cannot act contrary to the words of our Saviour: Unless 
you do penance, you shall all likewise perish. {Luke 
xiii. 3.) She rather wishes to assist our weakness, to supply our 
inability to do the required penance, and to contribute what is 
wanting in our penance, by applying the satisfaction of Christ and 
the saints to us by indulgences. If we, therefore, do not wish to 
do penance for our own sins, whe shall have no part in the pen- 
ances of others by indulgences. 

Are indulgences useful for the dead? 
Yes, by way of suffrage, so far as we comply with the re- 
quired conditions, and thus beg of God, for the merits of His Son 
and the saints, to remit the punishments of the souls in purgatory. 
Whether God will receive this petition or not, remains with Him, 
and He will act only according to the condition of the deceased 
person. We must, therefore, not depend upon the indulgences and 
good works, which may be performed for us after death, but we 
should rather endeavor, during our life-time, to secure our sal- 
vation by leading a pious life and by our own good works and by 
the gaining of indulgences. 

What follows from the doctrine of the Church concerning indulgences? 

That an indulgence is not a charter or license to commit any 
sin, as the enemies of the ^Church falsely contend ; that by an in- 
dulgence no forgiveness of a committed or a future sin is granted; 



INSTRUCTION FOR THE NINETEENTH SUNDAY AFTER PENTECOST. 477 

that no Catholic can believe, that he is free from doing works of 
penance or other good works by gaining indulgences, that he is 
free to waver and change his mind, free from the fight with his 
evil inclinations, passions, and habits, from compensating for in- 
juries, repairing scandals, from retrieving neglected good, and the 
glorifying of God by works and sufferings ; but that indulgences 
give nothing else than partial or total remission of temporal pun- 
ishment; that they remind us of our weakness and lukewarm- 
ness in comparison with the early Christians ; that they impel us 
to propitiate the justice of God according to our ability; and, 
finally, they remind us to thank God continually, that He gave 
the Church a means in the inexhaustible treasure of the merits 
of Christ and His saints, to help our weakness and to supply what 
is wanting in our penance. 




INSTRUCTION FOR THE NINETEENTH 
SUNDAY AFTER PENTECOST. 

N the Introit of the Mass, God says: I am 
the Saviour of my people, saith the 
Lord: in whatever distress they call on 
me, I will hear them: and will be their 
Lord for ever. Attend, my people, 
to my law, incline your ears to the 
words of my mouth. (Ps. lxxvii.) Glory, &c. 

PRAYER OF THE CHURCH. Almighty and merciful 
God, favourably defend us from all adversity: that being free 
both in soul and body, we may with security of mind per- 
form Thy service. Thro'. 

EPISTLE. (Ephes. iv. 23—28.) Brethren: Be renewed in 
the spirit of your mind; and put on the new man, who, ac- 
cording to God, is created in justice and holiness of truth. 
Wherefore putting away lying, speak ye the truth every man 
with his neighbour: for we are members one of another. Be 
angry and sin not. Let not the sun go down upon your anger. 
Give not place to the devil. He that stole, let him now steal 
no more: but rather let him labour working with his hands 
the thing which is good, that he may have something to give 
to him that suffereth need. 

EXPLANATION". St. Paul admonishes the Ephesians and us, 
that we should lay aside the old man, like a worn out garment, 
and put on the new man, that is, renew our internal and external 



478 INSTRUCTION FOR THE NINETEENTH SUNDAY AFTER PENTECOST. 

conduct. This renewal according to his teaching takes place, 
when we by a true repentance put away our usual vices, shun all 
lying, anger, injustice, &c, and, on the contrary, adorn our soul 
with holy virtues and zealously seek after Christian justice and 
perfection. — We have, perhaps, already sought to change our 
manner of living, for which a jubilee or another particular solem- 
nity of the Church gave us occasion, and at that time, perhaps, 
purified our soul by a general confession, and made the firm pur- 
pose, to live for God and our salvation, we appeared converted 
and to be other men: but how long did this conversion last? Ah, 
how soon did we fall back into the old, sinful way of living ! And 
why? Certainly because we lived in too great, deceitful security. 
We thought everything accomplished by the general confession ; 
w r e w r ere satisfied and omitted to employ the means of keeping in 
the state of renewal. We did not thank God for the grace of con- 
version, we did not ask Him for the grace of perseverance. We 
frequented evil company as before, and did not avoid dangerous 
occasions, we indulged in idleness and pleasures as before. How 
can it appear strange, if such a conversion is useless? Ah, w T e 
should remain in wholesome fear even after the remission of our 
sins. (Eccl. v. 5.) For even if we could say, that we have done 
everything, nevertheless we cannot be certain, whether we be 
worthy of hatred or love. (Eccl. ix. 1.) We should, therefore, 
work out our salvation according to the advice of St. Paul (Philipp. 
ii. 12.) in fear and trembling, and thus not fall into the old life of 
sin by rash security, losing the hope of a new conversion. 

GOSPEL. (Matt. xxii. 1 — 14.) At that time : Jesus spoke 
to the Scribes and Pharisees in a parable, saying: The king- 
dom of heaven is likened to a king, who made a marriage 
for his son. And he sent his servants, to call them that were 
invited to the marriage : and they would not come. Again he 
sent other servants, saying: Tell them that were invited: 
Behold, I have prepared my dinner; my beeves and fatlings 
are killed, and all things are ready : come ye to the marriage. 
But they neglected, and went their ways, one to his farm, 
and another to his merchandise. And the rest laid hands on 
his servants, and having treated them contumeliously put 
them to death. But when the king had heard of it, he was 
angry, and sending his armies, he destroyed those murderers, 
and burnt their city. Then he saith to his servants: The 
marriage indeed is ready; but they that were invited, were 
not worthy, Go ye therefore into the high -ways; and as 



INSTRUCTION FOR THE NINETEENTH SUNDAY AFTER PENTECOST. 479 




many as you shall find, call to the marriage. And his ser- 
vants going forth into the ways, gathered together all they 
found, both bad and good: and the marriage was filled with 
guests. And the king went in to see the guests; and he saw 
there a man who had not on a wedding-garment. And he 
saith to him: Friend, how earnest thou in hither not having 
on a wedding-garment? But he was silent. Then the king 
said to the waiters : Bind his hands and his feet, and cast 
him into the exterior darkness ; there shall be weeping and 
gnashing of teeth. For many are called, but few are chosen. 

REMARK. This parable agrees in many respects with that on 
the second Sunday after Pentecost, and has the same meaning. See , 



480 INSTRUCTION FOR THE NINETEENTH SUNDAY AFTER PENTECOST. 

therefore, the explanation of that gospel, as also of the gospel on 
the feast of St. Catherine, to which may be added the following 

EXPLANATION. The king in the present parable is the 
Heavenly Father who betroths His only begotten Son to the Church 
as to a spouse, and on this occasion makes the finest marriage- 
feast by giving the evangelical doctrine, the holy Sacraments, and 
the heavenly joys. To this marriage-feast, He first invited the 
Jews through His servants, the prophets, apostles, and disciples 
of Christ. But the Jews despised the honor and grace of the di- 
vine King, destined for them, abused and killed His servants, and 
were, therefore, cast aside and together with their city Jerusalem 
destroyed by the armies of their enemies, as a just punishment; 
but in their stead the heathens and all those nations were called, 
who were on the broad road to hell, and "who now occupy the 
places of the unfortunate Jews at the marriage-feast of the Church, 
and shall also occupy them in heaven. In this manner is verified 
in the Jews, to whom Christ addressed this parable, that many 
of them, nay, all are called, but few chosen, because they would 
not heed the invitation. 

APPLICATION. We have the fortune not only to be invited 
to this marriage-feast, but are in reality guests at it, because we 
are members of the Church of Christ by faith. "But the Chris- 
tian," says St. Gregory, "who is a member of the Church by faith, 
but has not charity, is like to a man who comes to the marriage- 
feast without the wedding-garment." With this garment which is 
charity, Christ was vested, when He came to celebrate the nuptials 
with His spouse, the Church, and by the bond of charity the Son 
of God also unites Himself with His elect. He clearly lets us 
know, that charity is the wedding-garment which should vest us. 
Those, therefore, who believe and are in the communion of the 
Church, but who do not preserve the grace of charity, are, in- 
deed, in the wedding-chamber, but they are not adorned with the 
wedding- garment. They are, therefore, dead members of the 
Church, and shall not be admitted without this garment into the 
celestial marriage-feast in the triumphant Church, but rather be 
cast with that unfortunate guest into exterior darkness. This one 
was silent, when he was asked by the king, why he had not the 
wedding-garment. By this we see, that no one can excuse him- 
self to Godibr not having charity, because every one can have it, 
if he asks it from God, and, as St. Augustine says, our heart is 
the workshop of charity, and every one who has a heart, can 
practise it. 

PRAYER I thank Thee, Jesus, that Thou didst call me 
to the marriage-feast in Thy Church, give me the wedding- 
garment of charity, that I may be present at the celestial 
marriage-feast, and not be cast into exterior darkness. 



481 



INSTBUCTION CONCEBNING HELL. 
Cast him into the exterior darkness. {Matt. xxii. 13.) 

HWhat is hell? 
Ell is that awful place of the lower regions , where the 
damned must suffer eternal punishment. 

Is there a hell? 

Yes, as shown by reason, holy Scripture, and the teaching of 
the Church. Eeason tells us, that there is a God, that God is just, 
and if God is just, He cannot leave sin unpunished. It is. evident, 
that all sins are not punished in this world; there is, therefore, 
after this world a place, where every sin, not washed out by sor- 
row and penance, will be punished, and this place is — hell. All 
nations from the beginning of the world, even those who had not 
the light of revelation, believed this. 

But clearer still is the existence of hell shown by holy Scrip- 
ture. Already the pious Job (x. 12.) speaks of a region of misery 
and darkness, where are the shadows of death and no order, but 
where eternal terror reigns. The Prophet Isaias (xxx. 33.) says, 
that hell is deep and wide, and that the fire burning in it, is like 
a stream of sulphur, ignited by the breath of the Lord. Our Sa- 
viour expressly says, that those who have done evil, shall go to 
everlasting torment {Matt. xxv. 46 ), that they shall be tortured 
with everlasting fire. (Matt. xxv. 41.) He makes mention of hell, 
and says that an inextinguishable fire burns there, and a worm 
which never dies, plagues the wicked. (Matt. ix. 42.; x. 28.) All 
the fathers of the Church teach and testify to the same doctrine. 
St. Augustine, among many others, says : "The infinite wisdom of 
God tells us, that there is a hell, and the illimitable power of God 
it is, that punishes the damned in a wonderful, but real manner." 

Wherein do the pains of hell consist? 

Sacred Scripture and the Church teach concerning the pains 
of the reprobate in hell, that they there burn in an eternally in- 
extinguishable fire. {Matt. xxv. 30.) The holy doctors of the 
Church say, that this fire is never extinguished, and its smoke 
ascends and rises from century to century. "I see this fire," says 
St. Gregory, "as if it were gifted with reason; it makes a dis- 
tinction between the guilty, and tortures the damned according 
to the nature of their sins." This fire burns, but never consumes 
its victims; it communicates, as Cassiodorus says, immortality 
to the reprobate and lets them suffer pain, which preserves them, 
like salt which penetrates the flesh and keeps it from corruption, 
as Jesus says: Every one shall be salted with fire. (Mark. 
ix. 48.) This fire does not shine, it leaves the reprobate in dark- 
ness (Malt. viii. 12.), and with this fire a worm is combined, as 
Christ says, which continually torments the damned, and never 



31 



482 



CONSOLING DOCTRINE ON THE JOTS OF HEAVEN. 



dies. This worm is not only the bad conscience, say the holy fa- 
thers, but particularly the privation of the Beatific Vision. Eter- 
nally will the thought torment the damned: I have lost God, the 
only, true and highest good, I have lost Him through my fault, I 
have lost Him for a brief pleasure, I have lost Him for ever. This 
is the gnawing worm which unremittingly torments and gnaws 
the reprobate, this is the most terrible torment, the most in- 
supportable torture. And this torment and torture remain for 
ever, will never cease. In hell there is no more time, eternity 
has devoured all time ; and if after millions and millions of years 
a damned one wailingly asks his companion in misery: What time 
is it? he receives the answer: It is eternity. 

Who would not fear hell, when he reflects upon this, and not 
avoid sin which cast man down into it! And yet there are so 
many, upon whom the truth of the existence of a hell makes no 
impression, yes, who even deny that there is a hell, and say: "God 
is love, He can have no pleasure in the torments of His creatures, 
He cannot eternally punish a sin which was committed in so short 
a time as is the life of man." But those who speak thus, forget 
that God is just, that His love and mercy are indeed always ready 
to forgive the contrite and penitent, but that His justice must 
also be satisfied, when the sinner continually rejects the merciful 
love of God; they forget, that every grievous sin which man 
commits voluntarily and knowingly, is an infinite, eternal insult, 
offered to God, which can only be atoned for by an eternal punish- 
ment. For the perverted and malicious will of a man, who dies in 
mortal sin, remains perverted and malicious in eternity, therefore 
he must also be punished eternally. 

my dear Christian, do not listen to such talkers; for just 
on account of their sinful life, they ought to fear hell which con- 
demns their lives, and therefore they endeavor to free themselves 
from this fear by denying the existence of hell ; but cannot suc- 
ceed; for Jesus, the mouth of truth, has told us, that there is a 
hell, and His word remains true for all eternity. Endeavor rather 
by a pious and godly life to escape hell descend in spirit; accord- 
ing to the advice of a saint, very often into hell, contemplate 
the torments of the damned, and let this contemplation urge you 
to imitate Christ, who has promised the joys of heaven to all His 
faithful followers. 

CONSOLING DOCTRINE ON THE JOYS OF HEAVEN. 

The kingdom of heaven is like to a man, being a king, 
who made amarriage fo r his so 11. {Matt, xxii . 2.) 

I — I Eaven is also likened by Christ to a marriage-feast, be 
JL_A_ cause we can there enjoy all imaginable pleasures in the 
most perfect union with God. Wherein these pleasures consist, 
St. Paul could not describe, although he was rapt into the third 



INSTRUCTION FOR THE TWENTIETH SUNDAY AFTER PENTECOST. 483 

heaven and tasted these pleasures; he only said: No eye hath 
seen, no ear heard, and it hath not entered into the 
heart of man, what God has prepared for those that 
love him. (Cor. ii. 9.) Holy Writ, indeed, gives us many de- 
scriptions of the celestial joys, it sometimes calls heaven a para- 
dise of bliss, sometimes a precious pearl, sometimes a treasure 
which neither rust nor moth consumes, nor thieves dig up and 
steal ; sometimes it shows heaven in the picture of a kingdom, a 
throne, a crown, whereby we are raised to the highest honor ; 
sometimes in the picture of a city which is built up of gold, pre- 
cious stones and pearls, lighted up by the splendor of God, filled 
with magnificence and glory, and with all this enjoying undis- 
turbed peace and the greatest security; but these are only images 
or similitudes, which are taken from the most beautiful, most 
precious, and most magnificent and most pleasant things of the 
earth, to teach us that heaven is as beautiful and pleasant a place, 
as we can wish and represent to ourselves, and that all possible 
beauty, agreeableness and joy may be found in heaven in the 
highest and most perfect manner, without any evil, without loath- 
someness, disgust and fear of loss. In heaven we shall possess 
God Himself, the fountain of all joy and bliss, and enjoy His 
own happiness with Him for all eternity. More is not needed 
to give us the highest conception of heaven ; for it follows from 
this: that we, like God Himself, far away from all evil and sorrow, 
shall partake of His joys and perfections. We shall be like to 
Him. (i. John iii. 2.) Who would not willingly despise the vain, 
short and imperfect pleasures of this earth, whilst contemplating 
this indescribable bliss? Who would not willingly bear all the 
misfortunes and misery of this world, when considering that we 
shall be the happier in the next world, the unhappier we have 
been in this life? What would it avail us to have enjoyed all the 
pleasures of this world, if deprived of the pleasures of heaven 
hereafter ! 

ASPIRATION. How lovely are Thy tabernacles, Lord 
of hosts ! my soul longeth and fainteth for the courts of the 
Lord. My heart and my flesh have rejoiced in the living God. 
(Ps. lxxxiii. 2, 3.) How do I loathe the world, when I con- 
template heaven. (St. Ign. Loyola.) 



INSTRUCTION FOR THE TWENTIETH 
SUNDAY AFTER PENTECOST. 

THe Introit of the Mass is an humble prayer, by which we 
acknowledge, that we are punished for our disobedience : 
Whatever thou hast done to us, Lord, thou hast done 



31* 



484 INSTRUCTION FOR THE TWENTIETH SUNDAY AFTER PENTECOST. 



by a just judgment: for we have sinned and disobeyed 
thy commandments: but glorify thy name, and deal 
with us according to thy great mercy. (Dan. Hi. 28.) 
Blessed are the undefiled in the way, who walk in the 
. lav; of the Lord. Glory, &c. 

PRAYER OF THE CHURCH. Favourably grant, we be- 
seech Thee, Lord, Thy servants both pardon and peace; 
that, being cleansed from the guilt of all their offences, they 
may serve Thee with secure minds. Thro 1 . 

EPISTLE. (Eph.Y. 15 — 21.) Brethren: See therefore 
how you walk circumspectly not as unwise, but as wise: re- 
deeming the time, because the days are evil. Wherefore be- 
come not unwise, but understanding what is the will of God. 
And be not drunk with wine, wherein is luxury, but be ye 
filled with the holy Spirit, speaking to yourselves in psalms 
and hymns, and spiritual canticles, singing and making mel- 
ody in your hearts to the Lord: giving thanks always for 
all things in the name of our Lord Jesus Christ, to God and 
the Father. Being subject one to another in the fear of 
Christ, 

Bow may we redeem time? 
By employing, as St. Augustine says, every moment, even with 
the loss of all temporal advantages, to gain the eternal goods, by 
letting no opportunity pass to do good, to labor and suffer through 
love for God, to improve our lives and increase in virtue. 

"Do you wish to know," says the pious Cornelius a Lapide, 
"how precious time is: Ask the^ damned, for these know it from 
experience. Come, rich man, from the abyss of hell, tell us what 
you would give for one year, one day, one hour of this time 1 I 
would, he says, give the whole world, all pleasures, all treasures,^ 
and bear all torments. 0, if only one moment were granted me 
to have contrition for my sins, for the forgiveness of my crimes, 
I would purchase this moment with every labor, with any pen- 
ance, with ail punishments, torments, and tortures, which men 
ever suffered in purgatory or in hell, even if they lasted hundred, 
yes a thousand million of years ! precious moment upon which 
whole eternity depends! 0, how many moments did you, my 
dear Christian, neglect, in which you could have served God, 
could have done good for love of Him, and gained eternal hap- 
piness for them, and you lost these precious moments. Remem- 
ber: with one moment of time, if you employ it w T ell, you can 
purchase eternal happiness, but with whole eternity not one mo- 
ment of precious time ! > 



INSTRUCTION FOR THE TWENTIETH SUNDAY AFTER PENTECOST. 485 

ASPIRATION. Most bountiful God and Lord! I am 
heartily sorry, that I have so badly employed the time, which 
Thou hast given me for my salvation. In order to supply 
what I have neglected, as far as I am able, I offer up to Thee 
all that I have done or suffered from the first use of my 
reason, as if I had really to do and suffer it still ; and, in- 
deed, I offer it up in union with all the works and sufferings 
of our Saviour, and beg fervently, that Thou wilt supply, 
through His infinite merits, my defects, and wilt be pleased 
with all my actions and sufferings. 

Be not drunk with icine, wherein is luxury ! 
[About the vice of drunkenness see the third Sunday after Pente- 
cost. Here whe shall only speak of those who make others drunk 
by intemperately drinking toasts, or by urgent encouragement.] The 
Persian King Assuerus expressly forbade, that any one should be 
urged to drink at his great banquet. (Esth. i. 8.) This heathen 
who knew from the light of reason, that it is immoral to lead 
others to intemperance, will one day rise in judgment against 
those Christians who, enlightened by the light of faith, would 
not recognise and avoid this vice. Therefore the Prophet Isaias 
(v. 22.) pronounces, woe over those who are heroes in drinking 
and know how to intoxicate others; and St. Augustine admonishes 
us, by no means to consider those as friends, who wish to make 
us enemies of God by pledging us. 

GOSPEL. (John iv. 46 — 53.) At that time: There was a 
certain ruler whose son was sick at Capharnaum. He hav- 
ing heard that Jesus was come from Judea into Galilee, went 
to him, and prayed him to come down and heal his son: for 
he was at the point of death. Jesus therefore said to him: 
Unless you see signs and wonders, you believe not. The ruler 
saith to him: Lord, come down before that my son die. Jesus 
saith to him : Go thy way, thy son liveth. The man believed 
the word which Jesus said to him, and went his way. And 
as he was going down, his servants met him; and they 
brought word, saying, that his son lived. He asked therefore 
of them the hour wherein he grew better. And they said to 
him : Yesterday at the seventh hour the fever left him. The 
father therefore knew that it was at the same hour that 
Jesus said to him : Thy son liveth ; and himself believed, and 
his whole house. 



486 INSTRUCTION FOR THE TWENTIETH SUNDAY AFTER PENTECOST. 




INSTRUCTIONS. I. God permitted the son of the ruler to 
become sick, perhaps, only for this reason, that he might ask 
Christ for the health of his son, and thus obtain the true faith 
and eternal happiness. In this manner God generally seeks to 
lead sinners to Himself, in as much as He brings all sorts of evils 
and misfortunes either upon the sinner himself, or his children, 
property, cattle, &c. Therefore said David: It is good for me, 
that Thou hast humbled me, that I may-learn Thy jus- 
tifications (Ps. cxviii. 71.), and therefore he also asked God to 
fill their faces (of sinners) with shame, that they should 
seek His name. (Ps. lxxxii. 17.) This happened in the case of 
those of whom David says: Their infirmities were multi- 
plied: afterwards they hastened to God. (Ps. xv. 4.) 0, 
would we only do the same! When God sends us failure of crops, 
inundations, hailstorms, dearth, war, &c, He wishes nothing else 



CONSOLATION IN SICKNESS. 



487 



than that we turn away from our sins and come to Him. But 
what do we do? Instead of hastening to God, we take refuge in 
superstition, or we murmur against God, yes, find fault with or 
even blaspheme His sacred regulations ; instead of removing our 
sins by sincere penance, we continually commit new sins, by mur- 
muring and impatience, by rash judgments, as if injustice and 
malice of others were the cause of our misfortune, by hatred and 
enmity, &c. What, therefore, must God still do if He cannot 
better us, either by benefits or by punishments? 

II. Christ said to this ruler: If you do not see signs and 
wonders, you believe not. This was a reprimand for his 
imperfect faith; for if he had truly believed, he should not have 
asked Him to come to the house, but should have, like the cen- 
turion, believed {Matt, viii.) that Christ, even being absent, could 
help his son. Many Christians deserve the same rebuke from 
Christ, because they lose nearly all faith and confidence in God, 
when He does not immediately help them in their troubles, as 
they wish. But how displeasing such a want of confidence is to 
God, He gives us to understand, when He pronounces a terrible 
woe (Eccl. ii. 1—5.) and denies all assistance to those who are so 
fickle and lose hope and patience. 

III. How much may not the example of the father of a family 
accomplish ! This ruler had hardly received the faith, than his 
whole household was converted and believed in Christ. 0, how 
much good could fathers and mothers accomplish among their 
subjects and domestics by their good example, by their piety and 
zeal in prayer, by frequent reception of the holy Sacraments, by 
their meekness, temperance, modesty, and other virtues ! 

CONSOLATION IN SICKNESS. 
The son of a certain ruler wars sick. (Jo/miy. 16.) 

TO console yourself in sickness, you ought to consider that 
God sends you this sickness for the welfare of your soul, so 
that you may know your sins; or if you be innocent, practise 
yourself in patience, humility, charity, &c, and increase your 
merits. Therefore a holy father said to one of his companions, 
who complained, because he was sick: "My son! if you are gold, 
then you will be proved by sickness, but if you are mixed with 
dross, then you will be purified." "Many who are well, are vi- 
cious," writes St. Augustine, "who if they were sick, would be 
virtuous;" and St. Bernard says: "It is better to arrive at sal- 
vation through sickness, than to be well and be damned." 

It is also a powerful means of consolation in sickness, to re- 
present the suffering Redeemer to ourselves, who had no soundness 
from the top of His head to the sole of His foot, and contemplating 
whom St. Bonaventure used to cry out: "0 Lord, I do not wish 
to live without sickness, since I see Thee wounded so much." 



488 



INSTRUCTION OX CARE OF THE SICK. 



If we fall into sickness, we should carefully examine, whether 
we possess any illgotten goods, or have any other secret sin on 
our conscience ; and if we are conscious of any, we should quickly 
free ourselves from it by a contrite, sincere confession, and by 
restoring the things belonging to others. Sins are very often the 
cause of disease, and no doctor can, perhaps, cure them, as long 
as we are stained by sins, because God does not give His bless- 
ing, if He is not first propitiated by penance. Still less can we 
expect help, but rather temporal and eternal misfortune, if we 
have recourse to superstition and spells, as King Ochozias expe- 
rienced, who was punished with death, because he had had re- 
course to an idol, Beelzebub, in sickness, (iv. Kings i.) 

PEAYEE. Jesus, Thou true physician of our souls! 
Thou who dost wound us and heal us, yea, even permittest 
us often to grow sick in body, that our souls may get well; 
grant, that I may employ every bodily pain, according to 
Thy merciful purposes, to the furtherance of my salvation. 

INSTRUCTION ON CAEE OF THE SICK. 
Come doion before that my son die. (JohniY. 49.) 

A LI those who have the charge of sick persons, should be 
like to this father, that is, they should before all endeavor 
to call in Jesus in the most holy Sacrament, before the sick person 
becomes unable to receive Him. The devil seeks to hinder noth- 
ing more than this. He excites the imagination in the sick person, 
making him believe that he can live longer, that he will certainly 
get well again, in order the easier to ruin him afterwards, because 
he puts off his conversion. To this end those contribute faithfully 
who through fear of frightening the sick person or of annoying 
him, fail to call the priest at the right time. But this is a cruel 
love, which deprives the sick person of the salvation of his soul, 
and eternal happiness, and draws with it a terrible responsibility. 
Where there is question of eternity, no carefulness can be too 
great. We should, therefore, chose the safest side, because the 
sickness may easily grow greater and finally make the sick person 
unable to attend to the affair of saving his soul. We should, 
therefore, not conceal from him the danger in which he is, and if 
the sick person has still the use of his reason, should call in the 
priest whom he himself asks for , that he may receive the Last 
Sacraments. He will not die any sooner on that account, but 
rather derive the greatest benefit from it, since his conscience 
will be cleansed from sin, which may be the cause of his sickness, 
and, perhaps, he may be freed from his illness, or, at least, he 
will be strengthened by the newly received grace of God, to bear 
his pains with greater patience and to die far easier, securer, 
and more consoled. We should also endeavor to encourage the 



INSTRUCTION FOR THE TWENTY FIRST SUNDAY, &c. 489 

sick person to resign himself to the will of God and to a filial 
confidence in God's help, say consoling prayers for him, pre- 
serve and strengthen him against melancholy thoughts and the 
temptations of the devil; we should present him the crucifix 
to kiss, pronounce or read slowly and not too loud from some 
prayerbook the sacred names of Jesus, Mary and Joseph, and 
other consoling aspirations, sign him with the sign of the cross, 
sprinkle him with holy water, and above all pray for a happy 
death for him; hut not w^eep and wail, by which death is only 
made harder for him, nor shou d we hold useless, idle and w r orldly 
conversations with him , because he is prevented by them from 
thinking of God and the salvation of his soul, and from preparing 
himself for the last dangerous struggle. Finally, w r e should by no 
means suffer in his presence persons who have given him occa- 
sions of committing sin, because they w T ould be obstacles to his 
sincere conversion. 

There is truly no greater w r ork of charity than to help our 
neighbor to a happy death. 



INSTRUCTION FOR THE TWENTY FIRST 
SUNDAY AKTER PENTECOST. 



T the Intro it of the Mass is said a prayer 
of Mardochai, fosterfather of queen Esther, 
w T hich may be used in all necessities: All 
things, Lord, are in thy power: and 
no one can resist thy will; for thou 
madest all things: heaven and earth, 
and whatever is contained within the 
compass of the heavens: thou art Lord of all. {Esther 
xiii. 9, 10.) Blessed are the undefiled in the way; who 
walk in the law of the Lord. (Ps. cxviii.) Glory, &c. 

PRAYER OF THE CHURCH. Preserve Thy family, 
Lord, we beseech Thee, by Thy constant mercy: that under 
Thy protection, it may be freed from all adversity, and by 
the practice of good works, continue devoted to Thy name. 
Thro 1 . 

EPISTLE. (Eph. vi. 10—18.) Brethren: Be strengthened 
in the Lord, and in the might of his power. Put you on the 
armour of God, that you may be able to stand against the 
deceits of the devil. For our wrestling is not against flesh 
and blood; but against principalities and powers, against the 
rulers of the world of this darkness, against the spirit of 




490 INSTRUCTION FOR THE TWENTY FIRST SUNDAY 

wickedness in the high places. Therefore take unto you the 
armour of God, that you may be able to resist in the evil 
day, and to stand in all things perfect. Stand therefore hav- 
ing your loins girt about with truth, and having on the 
breast-plate of justice, and your feet shod with the prepara- 
tion of the gospel of peace : in all things taking the shield of 
faith, wherewith you may be able to extinguish all the fiery 
darts of the most wicked one. And take unto you the helmet 
of salvation, and the sword of the spirit, which is the word 
of God. 

EXPLANATION. The apostle teaches the Ephesians and us, 
how hard and dangerous a struggle every Christian has to make, 
not against human enemies of flesh and blood, but against spiri- 
tual, invisible enemies, who were one time powerful princes in 
heaven, but through sin became princes of the darkness of this 
world, govern the adherents of the world and sinful pleasures, 
and exercise their evil influence in the air as well as on the earth, 
as far as God permits them for our chastisement or trial. 

He shows us also the manner in which we can gain victory 
in this struggle, and how we can overcome in the evil day, that 
is, in time of temptation, and particularly in the hour of death, 
when he admonishes us to have confidence in God and gives us 
the weapons for the fight. We should, therefore, gird ourselves 
with the girdle of truth, which shows us, that glory, concupis- 
cence, and riches are vain and useless, and we should put on the 
breast-plate of justice which is made of good works; we should 
put on the shoes of the preparation of the gospel, which alone 
obtains us true peace to live faithfully; and take the shield of 
faith, which teaches us how richly God rewards virtue and how 
terribly He punishes those who succumb to temptation and sin; 
and cover ourselves with the helmet of salvation, namely, with 
confidence in God and the hope of heaven ; and take the sword of 
the word of God, making use, when violently tempted, of con- 
soling and strengthening expressions of Holy Scripture, by which 
we can put the devil to flight, according to the example of Christ 
(Matt, iv.) and the saints. — Let us diligently use these weapons, 
and we shall never be overcome in this dangerous, spiritual com- 
bat, but be victorious and be crowned with the crown of victory. 

GOSPEL. {Matt, xviii. 23— 35.) At that time: Jesus 
spoke to his disciples this parable: The kingdom of heaven 
is likened to a king who would take an account of his ser- 
vants. And when he had begun to take the account, one was 
brought to him that owed him ten thousand talents. And as 
he had not wherewith to pay it, his lord commanded that 



AFTER PENTECOST. 



491 




he should be sold, and his wife and children, and all that he 
had, and payment to be made. But that servant falling 
down, besought him, sa}dng: Have patience with me, and I 
will pay thee all. And the lord of that servant being moved 
with -pity, let him go and forgave him the debt. But when 
that servant was gone out, he found one of his fellow-servants 
that owed him a hundred pence; and laying hold of him, he 
throttled him saying : Pay what thou .owest. And his fellow- 
servant falling down, besought him, saying: Have patience 
with me, and I will pay thee all. And he. would not : but 
went and cast him into prison, till he paid the debt. Now 



492 INSTRUCTION FOR THE TWENTY FIRST SUNDAY, &c. 

his fellow-servants seeing what was done, were very much 
grieved, and they came and told their lord all that was done. 
Then his lord called him, and said to him: Thou wicked ser- 
vant, I forgave thee all the debt, because thou besoughtest 
me : shouldst not thou then have had compassion also on thy 
fellow-servant, even as I had compassion on thee? And his 
lord being angry delivered him to the torturers, until he 
paid all the debt. So also shall my heavenly Father do to you, 
if you forgive not every one his brother from your hearts. 

Who are understood by the king and the servants ? 
By the king God, and by the servants all mankind. 

What is meant by the ten thousand talents ? 
The ten thousand talents, according to our money eight mil- 
lion three hundred and fifty five thousand dollars, signify every 
mortal sin, the guilt of which is so great and heavy, that no 
creature can pay it, that is, satisfy for it; even all the works of 
the saints cannot smooth it over, because by every mortal sin the 
infinitely great, good and holy God is offended, which offence it 
is as impossible for any creature to cancel, as it is for a poor 
servant to pay a debt of eight million three hundred and fifty 
five thousand dollars. Nevertheless God is so merciful and pro- 
pitious, that He remits the whole immeasurable debt of the sin- 
ner, on account of the infinite merits of Christ, if the sinner con- 
tritely begs for forgiveness and wishes to make atonement. 

Why did the master order, not only the debtor, but also his wife 
and children to be sold? 
Probably because they assisted in enlarging the debt, helped 
or gave occasion for its increase. This is a warning to those who 
in any way make themselves partakers of others' sins, particu- 
larly for parents and heads of families who are silent with regard 
to the sins of their household, do not punish them, or do even 
tell their inferiors to sin; to servants, and brothers and sisters 
who counsel one another to sin, help each other, take part therein, 
are silent when they should speak, do not hinder one another, 
yes, even protect each other in sin; especially to all those who 
contribute by word or deed, or by neglect of their duty, to any 
sin committed. 

What is understood by the hundred pence? 

By the hundred pence, about ten dollars according to our 
money, are understood the offences, committed against us, and 
which, in comparison with our debt against God, are something 
very insignificant. 



INSTRUCTION ON THE VIRTUE OF PATIENCE. 493 



What does Jesus intend to show by this parable ? 

He wishes to show, that if God is so merciful and forgives us 
our immense debts, we should be merciful and willingly forgive 
our fellowmen the small faults and offences, which they commit 
against us ; he who does not do this, will also not receive pardon 
from God, indeed, in him shall be verified that which is said by 
the Apostle St. James: Judgment without mercy to him 
that hath not done mercy. {James ii. 13.) 

Who are those who throttle their debtors? 
These are in general the unmerciful, but in particular can be 
meant those who have no compassion on their debtors that cannot 
pay immediately ; those who right away go to law and rest not 
until the debtor has sold house and property; those who oppress 
widows and orphans, if they own them anything, which is one of 
the sins crying to heaven for vengeance {Eccl. xxxv. 18.); those 
who even in just lawsuits act harshly and severely with their 
opponent, without the slightest giving way or agreement with 
him ; finally, rulers and landlords who overburden their subjects 
with excessive tithes and taxes, and exact their share witli the 
greatest rigor. 

Who are those who accuse these hardened men before God? 
They are the guardian angels and their own conscience ; the 
merciless act itself cries to God for vengeance. 

What is it to forgive from the heart? 
It is to banish all hatred, ill will and revengeful desires from 
the heart, to treasure a true and sincere love towards our of- 
fenders and enemies not only in our hearts, but also manifest it 
externally by deeds of charity. Therefore those have not forgiven 
from their hearts, who, indeed, say and believe, that they have 
no ill will against their enemy, but everywhere avoid him, do not 
salute him, do not thank him, do not pray for him, do not speak 
with him, and do not help him in necessity, even when they can, 
but rather rejoice at his need. 

INSTRUCTION ON THE VIRTUE OF PATIENCE. 

Have patience with me. {Matt, xviii. 26.) 

^^Ince God has such great and continual patience with us, 
KJ ought this not to move us to have patience likewise with the 
faults and weaknesses of our fellowmen, and to resign- ourselves 
patiently in all our sufferings and tribulations to God's holy will? 
Or what will your impatience and surly behavior avail you? Will 
you thereby change or ease your sufferings? Do you by your im- 
patience correct the faults of your neighbor? No; impatience, on 
the contrary, makes suffering more oppressive, misfortune greater, 
and the erring neighbor more obstinate, so that he will ultimately 



494- INSTRUCTION ON THE VIRTUE OF PATIENCE. 




refuse even mild and patient corrections. Besides impatience 
leads to many sns, to cursing, railery, quarrelling, contention, and 
murder. The pious Job gives us the finest example of real patience 
and resignation to the will of God. He was a wealthy, respected, 
and at the same time godfearing man in the land of Hus, he was 
father of seven sons and three daughters, and lived peacefully 
and happy. God wished to try hm and permitted the devil to 
vent his whole rage upon him. Job was deprived of his children 
and all his property, and, finally, he was himself afflicted with the 
most painful disease of leprosy. But in the midst of all these 
dreadful misfortunes Job remained calm. Naked, covered only 
with a few patches, he sits on a dunghill, a picture of misery, and 
yet no sound of murmuring comes from his lips, he does not curse, 
does not blaspheme God, but says resignedly: God hath given 
it, God hath taken it away, God can give it again; 



INSTRUCTION FOR THE TWENTY SECOND SUNDAY, &c. 495 

blessed be the name of the Lord. To all this misery was 
added the baseness of his own wife, who came and mocked him, 
and of three intimate friends, who instead of consoling him, judged 
him falsely and said, that his misery was just punishment from 
heaven. And still Job did not murmur against God's wise dispensa- 
tions; with unshaken patience he held out with confidence in God, 
and God did not forsake him. He rewarded him well for his fide- 
lity and patience. For He made him well again and gave him 
greater wealth than he had before. See what patience can do, 
what reward is in store for it ! And thou, a Christian, a follower 
of Christ, the patient, crucified Lamb, art immediately so irritat- 
ed, so angry and morose at every little cross which presses you ! 
Be ashamed of your weakness,' and learn from the pious Job, 
learn from Jesus, your Saviour, to practise the virtue of patience, 
for patience proves hope, and hope permits us not to be put to 
shame. Patience always carries off victory and may expect certain 
reward in heaven. 

If you find an inclination for impatience in you, then make 
every day in the morning a resolution to battle bravely with this 
viceand often ask God for the virtue of patience in the following 

PRAYER. God, who hast humbled the pride of the old 
enemy by the patience of Thy only begotten Son, vouchsafe 
that we may devoutly consider what He has suffered for us, 
and accordingly suffer all that is contrary to us, through the 
same Jesus Christ, our Lord, &c. 



INSTRUCTION FOR THE TWENTY SECOND 
SUNDAY AFTER PENTECOST. 



T the Introit of the Mass pray for the for- 
giveness of your sins with the priest: If 
thou, Lord, wilt mark iniquities; 
Lord, who shall stand it? For with 
thee there is propitiation, God of 
Israel. Out of the depths I have cried 
to thee, Lord, Lord hear my voice. 
{Ps. cxxix.) Glory be to the Father, &c. 

PRAYER OF THE CHURCH. God, our refuge and 
strength, fountain of all goodness, mercifully give ear to the 
fervent prayers of Thy Church, and grant, that what we ask 
with faith, we may effectually obtain. Thro'. 

EPISTLE. {Philipp. i. 6 — 11.) Brethren: We are con- 
fident of this very thing, that he who hath begun a good 




496 INSTRUCTION FOR THE TWENTY SECOND SUNDAY 

work in you, will perfect it unto the day of Christ Jesus. As 
it is meet for me to think this for you all : for that I have 
you in my heart; and that in my bands, and in the defence 
and confirmation of the gospel you are all partakers of my 
joy. For God is my witness, how I long after you all in the 
bowels of Jesus Christ. And this I pray, that your charity 
may more and more abound in knowledge and in all under- 
standing; that you may approve the better things, that you 
may be sincere and without offence unto the day of Christ. 
Filled with the fruit of justice, through Jesus Christ, unto 
the glory and praise of God. 

EXPLANATION. This epistle was written by St. Paul at 
Rome, where he was imprisoned for the faith, to the inhabitants 
of Philippi in Macedonia, who had been converted by him. He 
congratulates them, that they so willingly received and conscienti- 
ously obeyed the gospel which he had preached to them, and he 
says, he trusts in God to complete the good work which he has 
commenced in them, and will give them perseverance until the 
day of Christ, that is, until death. 

GOSPEL. (Matt. xxii. 15—21.) At that time: The Phar- 
isees going, consulted among themselves how to ensnare Je- 
sus in his speech. And they send to him their disciples, with 
the Herodians, saying: Master, we know that thou art a true 
speaker, and teachest the way of God in truth, neither carest 
thou for any man: for thou dost not regard the person of 
men. Tell us therefore what thou dost think, Is it lawful to 
give tribute to Caesar or not ? But Jesus knowing their wick- 
edness, said: Why do you tempt me, ye hypocrites? Shew 
me the coin or the tribute. And they offered him a penny. 
And Jesus saith to them: Whose image and inscription is 
this ? They say to him : Caesar's. Then he saith to them : 
Render therefore to Caesar the things that are Caesar's: and 
to God, the things that are God's. 

Why did the Pharisees wish to ensnare Jesus in His speech ? 

In order to find some reason to accuse Him before the em- 
peror, or to make Him hateful to the Jews ; for had He denied 
tribute to Caesar, they would have accused Him before the em- 
peror as guilty of high treason ; had He, on the contrary, made it 
obligatory to pay tribute, then they would have denounced 'Him 
as a destroyer of liberty to the people, who considered themselves 



AFTER PENTECOST. 497 




a free nation owing allegiance only to God. — All those are like 
the Pharisees, who under the appearance of friendship only cause 
vexation and misfortune to their neighbor. 

Who are hypocrites in reality? 
Those who in order to cheat their neighbor, appear externally 
pious and holy, whilst internally they are full of malice ; those 
who have honey on their tongues, but gall in their hearts , and 
sting like scorpions, when we least expect it. Because there are 
so many vices connected with hypocrisy {Matt, xxiii.), therefore 
Christ has denounced no sin more awfully than this one. Hypo- 
crites are brethren of Cain, Joab, and Judas, of whom the first 
slyly deceived his brother and killed him, the second his cousin, 
and the third betrayed his master with a kiss. Better is an open 
enemy, before whom we can be on our guard than a hypocritical 



32 



498 INSTRUCTION ON THE FOLLY OF HUMAN FEAR. 



friend, before whom we, do not guard ourselves. Such false men 
are cursed by God. {Mai. i. 14.) I hate a mouth with a double 
tongue. (Prop. viii. 13.) "The devil silently possesses the hearts 
of hypocrites and quietly he sleeps in them, whilst he gives them 
no peace," says St. Gregory; and St. Jerome writes: "A pretend- 
ed holiness is double malice."— Beware, therefore, my dear Chris- 
tian, of the vice of hypocrisy, which is so hateful to God ; endeav- 
or always to be sincere with God, thyself, and thy neighbor, and 
to walk in true humility before God's face, then mayst thou carry 
the image of God within thee. 

PRAYER. Help me, Lord, for the number of the saints 
is decreasing and truth is becoming rare among men. Vanity 
they speak, each to his neighbor: their lips are deceitful, 
with double hearts speak they. Let the Lord destroy all de- 
ceitful lips and boasting tongues which say: We will mag- 
nify our tongues; our lips are our own; who is Lord over us? 
Lord, deliver my soul from wicked lips and a deceitful 
tongue; give me grace to preserve Thy image in my soul by 
piety and virtue. Direct my heart to justice and keep it 
away from avarice, that I may give to each his own. (Ps. xi. 
and cxix.) 

INSTRUCTION ON THE FOLLY OF HUMAN FEAR. 

Thou art a true speaker, neither carest thou for any 
man, for thou dost not regard the person of men. 

I (Matt. xxii. 16.) 
N this Christians ought especially to follow the Saviour, and 
not permit themselves to be frightened off from piety and the 
practice of virtue by human fear and that idle phantom: "What 
will people say?" What matters it, what people think and say of 
us, if we only please God? -He alone can truly benefit or injure 
us; therefore he alone is to be feared, as Christ says: Fear not 
those that kill the body, and cannot kill the soul: but 
rather fear him that can destroy both soul and body 
in hell. (Matt. x. 28.) 

How foolishly, therefore, do those act who through fear of 
displeasing certain people, are afraid to serve God and cultivate 
piety; who even go so far as to commit sin and offend God; who 
in order to be pleasing to others, oppress innocent, poor and for- 
saken people; who adopt the latest and most scandalous fashions 
and customs; those who eat meat on days of abstinence, or give 
it to others; those who sing sinful songs, or what is still worse, 
do not hesitate to ridicule sacred things to give others occasion 
to laugh, or to be considered a strong minded person. Implore 
God daily and sincerely, that He may take from you this vain 



INSTRUCTION ON THE VALUE AND DIGNITY OF THE SOUL. 499 



fear of men and give you instead the fear of the Lord, which is 
the beginning of wisdom. 

INSTRUCTION ON THE VALUE AND DIGNITY OF 
THE SOUL. 
Whose image is this? {Matt. xxii. 20.) 

THus we should often ask ourselves with respect to our soul, 
particularly when we are tempted to stain and ruin it by 
sin. Whose image is this? we should then say to ourselves, 
"Is it not the likeness of God, an image dyed in the blood of Je- 
sus, an image for which the Saviour gave His life? Would I 
defile and deform this by sin and voluptuousness? God forbid!" 
Thus we should say to ourselves, such resolutions should we make. 
For in truth, what among all created things, except the angels, is 
more beautiful and more precious than a human soul, which is in 
the state of grace? "Could we," says St. Catherine of Sienna, "be- 
hold with our corporal eyes a soul in the state of grace, we would 
see with astonishment, that it surpasses in splendor all flowers, all 
stars, the whole world, and there is hardly a man that would not 
wish to die for such beauty." It is a dwelling of the Blessed 
Trinity! Christ did not give His life for all the goods and treas- 
ures of this earth, but for the human soul. And yet many esti- 
mate their soul so lightly, that they sell it for a momentary pleas- 
ure, for a present not worth a penny! For shame! The body we 
estimate so highly, that we take all pains to decorate it and keep 
it alive, and the image and likeness of God, the soul, we take.no 
pains to keep in the state of grace, and do not adorn with virtues ! 
What folly! 

INSTRUCTION ON THE DUTY TO PAY TAXES OR 
TRIBUTE TO THE GOVERNMENT. 

Give to Caesar the things that are Caesar's, and to God 
the things that are God's. {Matt. xxii. 21.) 

TO pay tribute to the lawful government, is a duty of justice 
which the Spirit of God Himself commands us to faithfully 
fulfill. {Rom. xiii. 6, 7.) Christ Himself paid the customary di- 
trachma for Himself and St. Peter {Matt. xvii. 23.); "and if the 
Son of God Himself paid duty and tax," says St. Ambrose, "who 
art thou, man, that thou wouldst free thyself from it?" The 
government must watch, that the life of its subjects be not in- 
jured with impunity, that their property be not endangered or 
robbed, that there be security on the high-ways, that peace, har- 
mony and order be preserved among the citizens, that their tem- 
poral welfare be promoted, that sciences and arts flourish, &c. 
And for this teachers, judges, officers and soldiers are necessary, 
for whose support care must be taken, and whose trouble rewarded. 



500 



INSTRUCTION FOR THE TWENTY THIRD SUNDAY 



Besides this the government must care for the security of the 
country, for public streets and bridges, for the maintenance o 
churches, schools and other institutions necessary for the common 
good; to enable the government to perform these duties taxes are 
necessary and lawfully assessed. If you oppose these laws, you 
oppose God, for by Him the kings rule and lawgivers ordain, what 
is just; by Him princes rule and the mighty ordain jus- 
tice. {Prov. viii. 15, 16.) Let the payment of duties rather be a work 
pleasing to God, because you pay them for love of God, willingly 
and resigned to His holy will as the early Christians did, who even 
served their heathenish government with pleasure, in all that was 
not contrary to God's will, and willingly rendered the duties. 



INSTRUCTION FOR THE TWENTY THIRD 
SUNDAY AFTER PENTECOST. 

REMARK. If from Pentecost until Advent there be only twenty 
three Sundays, then the present one is omitted, and the Mass of the 
following Sunday, the tiventy fourth, is said. 



I He Intro it of the Mass consoles and incites 
us to confidence in God who is so benevolent 
towards us and will not let us pine away in 
tribulation. The Lord saith: I entertain 
thoughts of peace, not of affliction: 
you shall call on me, and I will hear 
, you: and bring back your captive 
peopl from eall places. (Jer. xxix. 11.). Thou, Lord, hast 
blessed thy land: thou hast brought back the captive 
children of Jacob. (Ps. lxxxiv.) Glory, &c. 

PRAYER OF THE CHURCH. Pardon, Lord, we be- 
seech Thee, the sins of thy people: that we may be delivered 
by Thy goodness from the guilt we have contracted by our 
own weakness. Thro 1 . 

EPISTLE. (Philipp. iii. 17 — 21.; iv. 1 — 3.) Brethren: Be 
followers of me, and observe them who walk so as you have 
our model. For many walk, of whom I have told you often 
(and now tell you weeping) that they are enemies of the 
cross of Christ ; whose end is destruction, whose God is their 
belly, and whose glory is their shame: who mind earthly 
things. But our conversation is in heaven; from whence also 
we look for the Saviour, our Lord Jesus Christ, who will 
reform the body of our lowness, made like to the body of his 




AFTER PENTECOST. 501 

glory, according to the operation whereby also he is able to 
subdue all things unto himself. Therefore, my dearly belov- 
ed brethren, and most desired, my joy, and my crown : so 
stand fast in the Lord, my dearly beloved. I beg of Evodia, 
and I beseech Syntyche, to be of one mind in the Lord. And 
I entreat thee also my sincere companion, help those women 
that have laboured with me in the gospel, with Clement and 
the rest of my fellow labourers, whose names are in the book 
of life. 

EXPLANATION. There are unhappily many Christians, as 
St. Paul, weeping, complains, who are declared enemies of Christ's 
cross, who do not wish to mortify their senses, but only serve 
their appetites, who only think of gratifying their lusts, and, as 
it were, find their only pleasure, even seek their honor in despis- 
ing the way of Jesus and His saints on the narrow path of the 
cross, of mortification and humiliation, and, wallow like swine 
in the mire of the most shameful lusts. But what will be the end 
of these people? Eternal perdition! For he who does not crucify 
the flesh with its lusts, does not belong to Christ. {Gal. v. 24.) He 
who does not bear the marks of the mortification of Jesus in his 
body, in him the life of Christ shall not be manifested, (ii. Cor. 
iv. 10.) He who does not walk in heaven during his life-time, 
that is, who does not direct his thoughts and desires heavenward 
and despise the world and its vanities, will not find the entrance 
to heaven after his death. 

ASPIRATION. Would to God, I could say with St. Paul: 
The world is crucified to me, and I to the world. 
{Gal. vi. 14.) 

GOSPEL. (Matt. ix. 18— 26.) At that time: As Jesus 
was speaking to the multitude: Behold, a certain ruler came 
up, and adored him, saying: Lord, my daughter is even now 
dead; but come lay thy hand upon her, and she shall live. 
And Jesus rising up followed him, with his disciples. And 
behold, a woman who was troubled with an issue of blood 
twelve years, came behind him, and touched the hem of his 
garment. For she said within herself : If I shall touch only 
his garment, I shall be healed. But Jesus turning and seeing 
her, said: Be of good heart, daughter, thy faith hath made 
thee whole. And the woman was made whole from that 
hour. And when Jesus was come into the house of the ruler, 
and saw the minstrels and the multitude making a rout, he 



502 INSTRUCTION FOR THE TWENTY THIRD SUNDAY, &c. 




said: Give place: for the girl is not dead, but sleepeth. And 
they laughed him to scorn. And when the multitude was 
put forth, he went in and took her by the hand. And the 
maid arose. And the fame hereof went abroad into all that 
country. 

INSTRUCTIONS. I. Filial was the faith, unbounded the con- 
fidence, profound the humility of this woman, and, therefore, she 
received health also. Learn from this, how pleasing is filial faith, 
firm confidence, and sincere humility to the Lord ; let your prayer 
always be penetrated by these three virtues, and you will receive 
whatever you ask for. 

II. The devout Louis de Ponte refers the conduct of this wo- 
man to our conduct at the holy Communion, and says: Christ 



INSTRUCTION CONCERNING RIDICULE AND DERISION. 503 



wished to remain with us in the most holy Eucharist, clothed 
with the garment of the sacramental species of bread, that he who 
receives His sacred flesh and blood, and brings his soul in con- 
nection with it, may be freed from the bloody flow of evil con- 
cupiscence. If you wish to obtain the integrity of your soul, as 
did this woman the health of the body, imitate her. Eeceive the 
flesh and blood of Jesus with the most profound humility, with the 
firmest confidence in His power and goodness, and in you also 
the fountain of sin, evil concupiscence, will be dried up. 

III. Jesus called three dead persons to life, the twelve years 
old daughter of the ruler of the synagogue Jairus, of whom there 
is mention made in this gospel, the young man at Nairn {Lake vii.), 
and Lazarus. [John iv.) Commentators say, that by these three 
dead persons three classes of sinners may be understood : by the 
maiden those who sin in their youth through weakness and fra- 
gility, but touched by the grace of God, perceive their fall and 
easily rise up again through penance, like this maiden raised up 
by the hand by Jesus ; by the young man at Nairn those are to 
be understood, who repeat the sins and permit them to become 
habits; these require greater grace, more trouble and severer 
penance, by Lazarus the public and obdurate habitual sinners 
are to be understood, who can be raised to spiritual life only by 
extraordinary grace of God and by public and most severe pen- 
ance, as Jesus also raised Lazarus publicly with prayer and tears 
and loud calling. 

IY. Christ did not raise the maiden, until the minstrels and 
noisy multitude were removed, by which He wished to teach us, 
that the raising or conversion of a soul cannot be accomplished 
in the midst of the noise and turmoil of temporal cares and idle 
pleasures and associations. 

INSTRUCTION CONCERNING RIDICULE AND 
DERISION. 

And they laughed him to scorn. [Matt. ix. 24.) 
/ hen Jesus told the minstrels and the crowd, that the girl 
was not dead, but sleeping, they laughed at Him, because 
they understood not what He said. Thus do carnal minded men 
generally at priests and ministers of God, if these by their words 
and examples admonish them to despise honors, riches and pleas- 
ures , and to embrace the love of poverty, humility and mortifi- 
cation: for this is an unintelligible and hateful language to them, 
at which they laugh and mock , just as they do when they hear, 
that death is a sleep, from which we shall sometime awake and 
shall be obliged to appear at the judgment-seat. But woe to 
such scoffers by whose scoffs so many souls are led from the path 
of virtue! What the devil formerly accomplished by tyrants in 
estranging men from God and a lively faith in Him and His Church, 




504 



INSTRUCTION FOR THE TWENTY FOURTH SUNDAY 



lie seems to wish to accomplish in our days by the mockery, scoffs, 
and blasphemies of wicked men; for at no period have piety and 
virtue, holy simplicity and childlike faith, faithful adherence to the 
holy Roman Church and her laws, reverence for her head and her 
ministers, the priests, been more mocked at, derided and blas- 
phemed. And, unhappily, many permit themselves to be induced 
by mockery to abondon piety, to omit the public practice of their 
faith, to conceal their Catholic persuasion, and to lead a lukewarm, 
unchurchlike, indeed, sinful life. But woe to the scoffers! they are 
hateful to God(/V0^iii.32.) who will one day require all the souls 
perverted by them, from their hands. Do not let these scoffers 
turn you aside from your adherence to your holy faith , and from 
the public practice of it, and from zeal for virtue, remember the 
words of Jesus: He w T ho denies me before men, him I will 
also deny before my Father who is in heaven. (Matt.x. 33.) 
Console yourself with Jesus who was scoffed and blasphemed for 
your sake, and often say within yourself: 

I know r , my most amiable Jesus, that the servant cannot be 
more than his master. Since Thou wert so often sneered at, mocked 
and blasphemed, why should I wonder, if I am laughed at and 
mocked for my faith in Thee and Thy Church and for the practice 
of virtue ! 



INSTRUCTION FOR THE TWENTY FOURTH 
SUNDAY AFTER PENTECOST. 



REMARK. The Mass of this Sunday is always the last, even if 
there are more than twenty four Sundays after Pentecost; in that 
case the Sundays remaining after the Epiphany, which are noticed 
in the calendar, are inserted between the twenty third and the Mass 
of the twenty fourth Sunday. 



He Introit of the Mass is the same that is said on the 



JL twenty third Sunday after Pentecost. 

PRAYER OF THE CHURCH. Stir up, we beseech Thee, 
Lord , the hearts of Thy faithful : that , becoming more 
zealous in the performance of good works, they may receive 
from Thy goodness more effectual remedies for their dis- 
orders. Thro 1 . 

EPISTLE. {Col. i. 9 — H.) Brethren: We cease not to pray 
for you, and to beg that you may be filled with the know- 
ledge of his will, in all wisdom, and spiritual understand- 
ing: that you may walk worthy of God, in all things pleas- 
ing: being fruitful in every good work, and increasing in the 




AFTER PENTECOST. 505 

knowledge of God : strengthened with all might, according 
to the power of his glory, in all patience and long-suffering 
with joy. Giving thanks to God the Father, who hath made 
us worthy to be partakers of the lot of the saints in light: 
who hath delivered us from the power of darkness, and hath 
translated us into the kingdom, of the Son of his love. In 
whom we have redemption through his blood, the remission 
of sins. 

EXPLANATION. In this epistle St. Paul teaches us, that we 
should continually pray for our neighbor, according to his example, 
and thank God especially for the light of the true, only saving 
faith. Let us endeavor to imitate St. Paul in his love and zeal for 
the salvation of the soul, then we shall also one day partake of 
his glorious reward in heaven. 

GOSPEL. {Matt. xxiv. 15 — 35.) At that time: Jesus said 
to his disciples: When you shall see the abomination of de- 
solation, which was spoken of by Daniel the prophet, stand- 
ing in the holy place: he that readeth, let him understand. 
Then they that are in Judea, let them flee to the mountains; 
and he that is on the house-top, let him not come down to 
take any thing out of his house : and he that is in the field, 
let him not go back to take his coat. And wo to them that 
are with child, and give suck in those days. But pray that 
your flight be not in the winter, or on the Sabbath. For 
there shall be then great tribulation, such as hath not been 
from the beginning of the world until now, neither shall be. 
And unless those days had been shortened, no flesh could be 
saved: but for the sake of the elect, those days shall be short- 
ened. Then if any man shall say to you: Lo, here is Christ, 
or there: do not believe him: For there shall arise false 
Christs, and false prophets, and shall shew great signs and 
wonders, insomuch as to deceive (if possible) even the elect. 
Behold, I have told it you, before hand, if therefore they shall 
say to you: Behold, he is in the desert; go ye not out: Behold, 
he is in the closets, believe it not. For as lightning cometh 
out of the east, and appeareth even into the west; so shall 
also the coming of the Son of Man be. Wheresoever the body 
shall be, there shall the eagles also be gathered together. 



506 INSTRUCTION FOR THE TWENTY FOURTH SUNDAY 




And immediately after the tribulation of those days, the sun 
shall be darkened, and the moon shall not give her light, 
and the stars shall fall from heaven, and the powers of the 
heavens shall be moved : and there shall appear the sign of 
the Son of Man in heaven : and then shall all tribes of the 
earth mourn : and they shall see the Son of Man, coming in 
the clouds of heaven with much power and majesty. And he 
shall send his angels with a trumpet, and a great voice: and 
they shall gather together his elect from the four winds, 
from the farthest parts of the heavens to the utmost bounds 
of them. And from the fig-tree learn a parable : when the 



AFTER PENTECOST. 



507 



branch thereof is now tender, and the leaves come forth, yon 
know that summer is nigh. So you also, when you shall see 
all these things, know ye that it is nigh even at the doors. 
Amen, I say to you, that this generation shall not pass, till 
these things be done. Heaven and earth shall pass, but my 
words shall not pass. 

EXPLANATION. When you shall see the abomination 
of desolation. The abomination of desolation, of which Daniel 
(ix. 27.) and Christ here speak, is the desecration of the temple and 
the city of Jerusalem, which was accomplished by the rebellious 
Jews by perpetrating the most abominable vices, injustices, and 
robberies, &c, but principally by the heathenish Romans by their 
putting up of their idols. This destruction which was accomplished 
about forty years after Christ's death in the most awful manner, 
is here foretold, according to the testimony of St. Luke (xxi.20.), 
by Christ. But at the same time He speaks of the end of the world 
and of His coming to judgment, of which the desolation of Jeru- 
salem was a figure. 

Pray, that your flight be not in the winter or on the 
Sabbath. Because, as St. Jerome says, the severe coldness which 
reigns in the deserts and mountains, would prevent the people from 
going thither and put themselves into security, and because it was 
forbidden by the law for the Jews to travel on the Sabbath. 

There shall rise false Christs and false prophets. 
According to the testimony of the Jewish historian Josephus 
who was an eye-witness of the destruction of Jerusalem, Eleazar, 
John, Simon, &c, were such, who under the pretence of helping 
the Jews, threw them into still greater misfortunes ; but before 
the end of the world, it will be Antichrist with his followers, whom 
St. Paul on account of his diabolical malice and cruelty, calls the 
man of sin and the son of perdition (ii. Thess. ii. 3.), who through 
devilish malice against all that is called God and is revered as 
divine, will rise up, proclaim himself God, sit in the temple, and 
kill all who will not recognize him as such. Even the holy and 
just will be in danger of being seduced, but for their sake God 
will shorten the time of the persecution of this tyrant. 

Wheresoever the body shall be, there shall the 
eagles also be gathered together. St. Jerome sees in this 
a picture of Christ, for he says, that just as the eagles hasten from 
all sides to a body which they chance to see, so will the just hasten 
towards the Redeemer, who will appear like lightning, and will 
gather around Him. We may also understand by the eagles, wicked 
demons who will rush upon the damned like eagles. 

This generation shall not pass, till all these things 
be done. With these words Christ determines the time of the 
destruction of Jerusalem, and says, that many of His listeners would 



508 INSTRUCTION CONCERNING PERJURY. 

live to see it, which also happened. But when the end of the world 
will come, He says, not even the angels in heaven know. {Matt. 
xxiv. 36.) Let us endeavor to be always ready for the coming of 
the divine Judge by leading a holy life. 

f See the account of the Destruction of Jerusalem on the Ninth 
Sunday after Pentecost.] 

PRAYER. Grant, Lord! that we may consider all as 
the abomination of desolation of the holy places, which is 
calculated to rob us of Thy love. Grant, that we may avoid 
and shun this loss as the death and certain destruction of 
our souls. Break the bonds with which we are tied to the 
world, that we may not be lost with it. Give us the wings 
of eagles, that we may soar above all worldly things by the 
contemplation of Thy sufferings, Thy life and death, that we 
may hasten towards Thee now, and gather about Thee, that 
we may not become a prey to the rapacious enemy on the 
day of judgment. Amen. 

INSTRUCTION CONCERNING PERJURY. 

Amen, I say to you. {Matt. xxiv. 34.) 

THe Son of God here and elsewhere in the gospel, confirms His 
words by an oath, as it were, in as much as He calls upon 
His divine truthfulness as witness of them; for swearing is nothing 
else than to call upon God, His divine truthfulness, justice, or upon 
His creatures in the name of God, as witness of the truth of our 
words. — It may now be asked, when is it allowed to swear? Ans- 
wer: When justice, necessity or an important advantage require 
it, and the cause is true and equitable. {Jerem. iv. 2.) Those sin 
grievously, therefore, who swear on account of a cause, which 
is false and unjust, because they call upon God as witness of 
falsehood and injustice, by which His eternal truthfulness and 
justice is desecrated; those sin who swear on account of a truth- 
ful cause, but without necessity and sufficient reason, because it 
is disrespectful to call upon God as witness for every little thing; 
those sin grievously and are in a state of continual sin, who are 
so accustomed to swearing, that they without knowing or consider- 
ing, whether the thing is true or not, whether they wish to keep 
their promise or not, or whether they will be able to keep it, 
immediately break out into oaths, for they expose themselves to 
swear falsely: "there is no one," says St. Chrysostom, "who swears 
often and does not sometimes swear falsely, just as he who speaks 
much, sometimes says unbecoming and false things." Therefore, 
according to the explanation of St. Augustine, Christ tells Chris- 
tians, who seek after perfection, not to swear at all {Matt. v. 34.), 
that they may not come from swearing to a habit of swearing, and 



INSTRUCTION FOR THE FEAST OF A CHURCH'S DEDICATION. 509 

from this to perjury. He who has the habit of swearing, should, 
therefore, take the greatest pains to lay aside the bad habit, and 
to do so it will be very useful to reflect, that we shall have to ren- 
der a strict account for every unnecessary, useless and false oath, 
since every idle word even will be severely judged one day (Matt. 
xii. 36.), and that those who so easily swear, will be believed less 
than others; also that God's blessing is taken from him who com- 
mits perjury, that God's curse accompanies him in all his ways, 
as proved by daily experience, that he who commits perjury in 
court, robs himself of the merits of Christ's death and will be con- 
sumed in the fire of hell, which is represented by the crucifix and 
burning tapers, in presence of which the oath (in some places) is 
taken. And if you have had the misfortune to perjure yourself, you 
should at once be truly sorry and should weep for this terrible 
sin which you have committed, should frankly confess it, repair 
the injury you may have caused by it, and by rigorous penance 
chastise yourself for it. 



INSTRUCTION FOR THE FEAST OF A 
CHURCH'S DEDICATION. 



Why do we celebrate this feast annually? 
remind us of the day on which a Church 
was consecrated to God, and to give Him due 
thanks for having deigned to select a place 
among us for His dwelling, for having shown 
us so many favors in it, and for preserving us 
in the true faith. 

Is the consecration of a Church and the celebration of its anni- 
versary a modern custom? 

By no means; for we read in the Scriptures, that Moses anoint- 
ed and sanctified the tabernacle, and that Solomon built a beau- 
tiful temple to the Lord and solemnized its consecration during 
fourteen days in a most magnificent manner, that the anniversary 
of this consecration was observed by the Jews, and that Christ 
attended this anniversary celebration, (iii. Kings viii.; John x. 22.) 
The first Christians also consecrated their Churches, and solemnly 
commemorated the anniversary of its celebration, as the old mar- 
tyrology, ascribed to St. Jerome, mentions the consecration of the 
first Church in Rome, supposed to have been performed by St. 
Peter. Of course, the Churches of the first Christians were not 
consecrated with as much solemnity as in our times, because even 
the divine service had to be performed in secret and by night, on 
account of the persecutions; but when the persecutions ceased 
during the reign of Constantine who was himself a Christian, the 




510 INSTRUCTION FOR THE FEAST OF A CHURCH'S DEDICATION. 

Churches were consecrated with the greatest magnificence and 
the most splendid ceremonies. 

What are these ceremonies? 

1. On the day previous to the consecration, the bishop and the 
faithful fast, because we can become spiritual temples of God only 
by mortification and penitential works, and only thus can enter 
the heavenly Jerusalem of which the Church is a symbol. 2- The 
relics of the saints which are to be enclosed in the altar, are pre- 
served outside the Church walls in a tent or other suitable place, 
to remind us that the saints groaned in the dress of mortality, 
like pilgrims and strangers, until the Lord opened to them the 
gates of heaven. 3. Twelve crosses are painted upon the Church 
walls, with a candle under each to be lighted at the commence- 
ment of the consecration. The cross is eminently the Christian's 
badge, the twelve candles represent the twelve apostles whom our 
Lord Himself calls the Light of the World, and admonish us to 
live as children of light, adhering to the precepts of the apostolic 
Church. 4. The bishop says the penitential psalms before the 
Church door, blesses salt and water, with which he sprinkles him- 
self as well as the bystanders, goes with the clergy and people 
around the Church three times , sprinkling the outer walls with 
holy water, and at every round knocking with his crozier at the 
door which is not opened until the third time, when he makes the 
sign of the cross on the threshold, saying: "Behold the sign of the 
cross; let all evil spirits depart." The penitential psalms are to 
remind us, that the road to the kingdom of God passes only by 
thew^ay of conversion of life; the blessing of water and salt and the 
sprinkling with them, that only the pure can enter heaven which 
is closed to the impure; the triple knocking, that we must pray 
with perseverance and contend for heaven, as Christ says (Matt. 
vii. 7.); and the sign of the cross on the threshold reminds us, that 
the devil, the strong man armed, as Christ calls him, is not driven 
from this world without violence and much battling. 5. The bishop 
with his assistants enters the Church, which is still closed to the 
other clergy and the people, by which we are reminded of Christ's 
entrance with a number of the saints into heaven, and the esta- 
blishment of the Church triumphant there. 6. The bishop then 
intones the hymn "Come Creator Spirit", for from Him, the Holy 
Ghost, comes every blessing and sanctification ; the floor of the 
Church is strown with ashes in the form of a cross, and the bishop 
with his crozier writes the Greek and Latin alphabets in them, 
while the choir sing the "Benedictus", thus representing the union 
of both peoples, the Jews and the Gentiles, in one faith and one 
Church, and also that the congregation belongs to that Church 
which especially celebrates its service in the Greek and Latin ton- 
gues. 7. The bishop now blesses a certain mixture of water, salt, 
ashes, and wine, which is called the Gregorian Water, because 



INSTRUCTION FOR THE FEAST OF A CHURCH'S DEDICATION. 5H 

Pope Gregory introduced it {Lib. 11. ep. 86.), and sprinkles the 
walls and altar with it; the water represents Christ's humanity, 
the wine His divinity, the ashes are a figure of death, and the salt 
of incorruption; the mixture of these symbolizes Christ who, true 
God and true man, died and by His resurrection lives eternally. 
Through Him alone are the faithful purified and fitted to be the 
temples and dwelling places of God. 8. The bishop, with his cro- 
zier, signs a cross upon the inside upper and lower parts of the 
doors, as a sign to all the enemies of peace and blessing to fly 
from its threshold, and to invoke the plenitude of all graces for 
those that pass over it. 9. The bishop anoints the five crosses 
which are engraven in the altar-stone, with holy oil and chrism. 
The altar represents Christ, the crosses His five sacred wounds, 
from which flowed upon us blessings and salvation for time and 
eternity, the anointing is in commemoration of the mysterious 
anointing of Christ, by which He was made king, prophet, and 
priest of the New Testament, and reminds us of the blessings 
which stream to us from the altar, on which Christ offers Himself 
in the holy Sacrifice. 10. After this, the relics are taken from the 
place in which they have been preserved, and carried in procession 
around the Church, while the people repeat the u Kyrie eleison, 
Lord, have mercy on us" ; from which we learn, that we must fol- 
low the saints under the leadership of Christ, if we would enter 
the Church triumphant in heaven, and that we must always im- 
plore God for mercy and grace for this end. 11. The relics are 
then brought into the Church, a hymn of joy and praise being 
chanted at their entrance; this to remind us of the joy of the 
saints when Christ shall conduct all His elect into heaven. 12. The 
relics are finally enclosed in the altar, and the stone which en- 
closes them, cemented by the bishop with mortar made with the 
Gregorian water; this enclosing signifies, that the saints are per- 
fectly united with Christ, and that whatever we ask through their 
intercession, we obtain only through Christ and His infinite mer- 
its. 13. One of the priests now goes around the altar several 
times, incensing it; the priest represents the angel in the Apoca- 
lypse (viii. 3, 4.) who stood before the altar with a golden thur- 
ible, and placed much incense, that is, the prayers of the saints, 
upon the golden altar before the throne of God. 14. This done, 
the bishop anoints the twelve crosses on the walls with chrism, 
incensing them three times, showing us, by so doing, the graces 
granted to those who faithfully observe the apostolic instructions. 
15. After this anointing, the bishop forms five crosses out of five 
grains of blessed incense, which he places on the five crosses, 
carved in the stone, and over each cross of incense puts one of 
wax, lighting the upper part cf them, so that the incense may be 
kindled and consumed. The burning wax and incense represent 
the fire of grace coming from the Holy Ghost and always burn- 
ing on the altar, and prayer lighted and burning in the fire of 



512 INSTRUCTION FOR THE FEAST OF A CHURCH'S DEDICATION. 

divine love, as also the gifts and offerings which the faithful may 
in future offer to the Lord on this newly consecrated altar, which 
will he acceptable to Him only through the cross and wounds of 
His divine Son. 16. This done, some further anointings are made 
at the altar, the new, fresh altar-cloths, vestments, chalices, <fec, 
are blessed, the altar is covered with the blessed cloths, the cross 
and candlesticks placed upon it, and the unbloody Sacrifice of 
the New Law 7 is for the first time offered upon it by the bishop. 
{Himiob. and Liturgy by Marzokl, $c.) 

Why are Churches thus consecrated? 

That, as far as human ability permits, a worthy dwelling may 
be prepared for the Almighty, w T here we may adore Him and 
offer our sacrifices; that we may know how holy is the place upon 
the consecration of which so much trouble and care are bestowed 
and in which God dwells; that we may have a place in which we 
can meet together for divine worship, hear the word of God, 
assist at the holy Sacrifice, and receive the Sacraments; that our 
piety may be increased by the holiness of the place, our reve- 
rence excited, and our zeal for the service of the Most High more 
and more inflamed. 

At the Intro it the Church prays in the words Jacob used 
concerning the place in which God appeared to him, that all may 
be inspired with reverence for places consecrated to God: Ter- 
rible is this place; it is the house of God and the gate 
of heaven, and shall be called the court of God. (Gen. 
xxviii. 17.) How lovely are thy tabernacles, Lord of 
Hosts! My soul longeth and fainteth for the courts of 
the Lord. (Ps. lxxxii. 2.) Glory, &c. 

PRAYER OF THE CHURCH. God wo dost renew to 
us every year the day of the consecration of this Thy holy 
temple, and dost ever bring us again in safety to the holy 
mysteries, graciously hear the prayers of Thy people, and 
grant that whoever enters this temple to implore blessings, 
may rejoice in having obtained all his requests. Through 
our Lord, &c. 

LESSON. (Apoc. xxi. 2 — 4.) In those days: I John saw 
the holy city, the new Jerusalem coming down out of hea- 
ven, from God, prepared as a bride adorned for her husband. 
And I heard a great voice from the throne, saying : Behold 
the tabernacle of God with men, and he will dwell with 
them. And they shall be his people: and God himself with 
them shall be their God. And God shall wipe away all tears 
from their eyes : and death shalljjbe no more, nor mourning, 



INSTRUCTION FOR THE FEAST OF A CHURCH'S DEDICATION. 513 

nor crying, nor sorrow shall be any more, for the former 
things are passed away. And he that sat on the throne said : 
Behold, I make all things new. 

EXPLANATION. This lesson, it is true, contains a descrip- 
tion of the heavenly Jerusalem, or the Church triumphant in 
heaven, represented as a bride adorned for her husband, that we 
may arrive at some idea of the eternal happiness of the just, and 
that we may be encouraged to present our soul, adorned with virtue 
and piety , to her bridegroom Christ Jesus ; but the Church on 
this day applies this figure to the house of God which by the con- 
secration becomes, so to speak, a bride adorned for God a heaven- 
ly Jerusalem and in which He establishes His dwelling, that He 
may live always with men and may enrich them with the trea- 
sures of His grace. 

What awe and reverence are, therefore, due to the temples of 
God, since He has taken up His dwelling within them, remaining 
in them as in His palace to hear and grant the requests of all who 
pray to Him ! 

GOSPEL. (Luke xix. 1 — 10.) At that time : Jesus enter- 
ing in, he walked through Jericho. And behold, there was a 
man named Zacheus, who was the chief of the publicans, 
and he was rich. And he sought to see Jesus, who he was, 
and he could not for the crowd, because he was low of sta- 
ture. And running before he climbed up into a sycamore 
tree that he might see him : for he was to pass that way. 
And when Jesus was come to the place, looking up he saw 
him, and said to him: Zacheus, make haste and come down: 
for this day I must abide in thy house. And he made haste 
and came down, and received him with joy. And when all 
saw it, they murmured, saying, that he was gone to be a 
guest with a man that was a sinner. But Zacheus standing 
said to the Lord: Behold, Lord, the half of my goods I give 
to the poor: and if I have wronged any man of any thing, I 
restore him four-fold. Jesus said to him: This day is salva- 
tion come to this house ; because he also is a son of Abra- 
ham. For the Son of man is come to seek and to save that 
which was lost. 

INSTRUCTIONS. I. Zacheus was a toll-gatherer, that is, one 
of those who in collecting the revenues committed many injusti- 
ces, were slaves to avarice and usury, and were, therefore, called 



33 



51 4 INSTRUCTION FOR THE FEAST OF A CHURCH'S DEDICATION. 




publicans or public sinners. But as Zacheus wished to see our 
Saviour, Christ anticipated his desire. He invited Zacheus to re- 
ceive Him, and when He found how cordially he received Him, how 
ready he was to repair all his injustice, and to sin no more, Christ 
let salvation come upon his house, that is, forgiveness of his sins, 
receiving him among the children of God. How willingly does 
our Lord visit us also! His happiness is to be with the children 
of men. (Prov. viii. 3.) Why do we not respond to His desire? 
Why do we not offer our hearts as a perpetual dwelling to Him? 
In the holy Communion He comes really, truly, and substantially 
I to every one who receives Him. Why do we not receive holy Com- 
munion oftener? And when we do, let us imitate the toll-gatherer 
Zacheus, restore illgotten goods, detest all our sins, seriously 
purpose to become better, excite a longing desire for Jesus, and 



INSTRUCTION ON THE SPIRITUAL TEMPLE, &c. 



515 



He will come, make us children of God and give us salvation and 
blessing. 

II. The visit which Christ paid Zacheus, is somewhat similar 
to the custom of inviting and visiting one another on the feast of 
the Church's dedication, which, however, should be done with the 
principal intention of enjoying ourselves spiritually, because God 
has chosen a dwelling for Himself in this place, and to congratu- 
late one another, that we have the one only saving faith. But 
what is done instead of this? Alas! who can describe all the dis- 
sipations, inordinate feastings, strifes, and scandals, by which 
this feast is desecrated and abused in our days ! Even the hea- 
thens were not as intemperate and dissipated at their pleasure 
feasts, as some Christians of our days are at this ecclesiastical 
feast. Is this becoming to Christians, to adherents of Christ, to 
temples of the Holy Ghost? Do we thus thank God for His graces 
and benefits which He grants during the year in His temples?.... 
Is it then wonderful, that God does not hear our prayers in the 

Church and sends curses instead of blessings? Sensible and 

believing Christians ought to be ashamed to assist at this feast in 
such a manner, and Christian governments ought to take pains to 
abolish such dissipations and scandals, by which God, the great- 
est good, is so greatly offended. 



INSTRUCTION ON THE SPIRITUAL TEMPLE WHICH IS 



You are a temple of the living God, as God says: I will 



^^T. Bernard justly remarks, that the festival of the Church's 
KJ dedication is also our festival ; for we also are temples and, 
indeed, living temples of God, for which we were no less solemnly 
consecrated in holy Baptism, than are Churches of wood and 
stone. And in reality the ceremonies, made use of in Baptism, 
have so great a resemblance to those, used at the consecration 
of a Church , that a baptized man is no less than a consecrated 
Church, a pure and holy temple or dwelling of God; and 
indeed : 

1) a pure temple; for just as a Church is first purified by 
repeated prayer, by exorcising the devil, by sprinkling and wash- 
ing with blessed salt, by signing with the holy cross, and the in- 
censing with incense, from all diabolical malice and impurities: 
so also are we purified in Baptism from all diabolical malice, 
from all sin and stain by repeated prayers, by exorcisms of Sa- 
tan, by frequent signing with the cross, by breathing of the priest, 
and, finally, by the triple sprinkling of holy water with the invo- 
cation of the most Holy Trinity, and are consecrated pure temples 
of God. From this, as St. Augustine says, follows the duty to 
keep ourselves in the purity, obtained by baptism, and to suffer 



MAN HIMSELF. 




dwell in them. 



(ii. Cor. vi. 16.) 



33* 



516 INSTRUCTION ON THE SPIRITUAL TEMPLE, &c. 

nothing in our hearts which might offend the eyes of so pure a 
God. Woe to those who desecrate and pollute the temple of God! 
God Himself, says St. Paul (i. Cor. in. 17.), will destroy them. 
Now the temple of the heart is desecrated and polluted by every 
mortal sin, especially by impurity: and when we sin, it is the 
same as if we drive God from His temple and give it over to the 
devil or set up an idol in it. How disgraceful is this to the ma- 
jesty of God! But what must be done, when it has really happen- 
ed? We must drive the devil from our hearts by sincere penance, 
destroy the idol, and cleanse the temple of the heart with the 
blood of the Lamb by receiving the holy Sacraments, consecrate 
it anew, as a desecrated temple is consecrated again. 

2) We should be holy temples in which God is adored in 
spirit and in truth, as He demands (John iv. 23.), and in which - 
He is served in sanctity and justice. (Luke i. 74, 75.) The sanctity 
of God as well as the other ceremonies of Baptism, in which the 
Christian, like a Church, is repeatedly anointed and sanctified 
with holy oil and chrism, demands this. Sanctity, therefore, is 
something essential to a baptized person, and he is no true Chris- 
tian, who is not holy or at least does not seek holiness. Nor is it 
so difficult or impossible to obtain this sanctity as some think; 
for it only consists in the love of God and in the exact perform- 
ance of tlie divine will. Difficult or impossible it is by no means 
to love God and accomplish His will, because God who assists 
the w r eak (ii. Cor. xii. 9.), immediately and always gives His grace 
to those who really wish this, and nothing can be against us, when 
God is for us. (Rom. viii. 31.) 

PRAYER OF ST. AUGUSTINE. God! who didst not 
make me Thy temple on account of my own preceding me- 
rits, but only by Thy grace in holy Baptism, grant, that I 
may always be a pure and holy temple for Thee. Cleanse it 
from all vices, decorate it with all virtues pleasing to Thee, 
and do not permit, that there should ever be anything in 
this Thy dwelling that might be displeasing to the eyes of 
Thy majesty. Finally, grant also, that I may one day be 
used in the building of the heavenly Jerusalem as a living 
stone, which has been sufficiently carved and shapen by the 
tribulations of this world. Amen. 



517 



INSTRUCTION FOR THE MONDAY 
FOLLOWING THE FEAST OF THE CHURCH'S DEDICATION. 



The thought, that the deceased faithful, though they have de- 
parted for another world and no longer walk among us, still 
belong to the communion of the holy Church, and are united to 
us by the tie of love which reaches beyond the grave, is at the 
foundation of this beautiful custom. They, too, shall yet partake 
of the graces which are implored by prayer in the consecrated 
house of God, dispensed to the living and the dead by the most 
holy Sacrifice, since prayers and the holy Sacrifice are offered 
up for the repose of their souls in the Church, where they once 
lingered. 

On this day we should, therefore, assist at the service for the 
dead with the intention of praying for all departed parishi- 
oners, but particularly for those who are entirely forgotten, for 
whom prayers are no longer said and the holy Sacrifice offered. 

Whilst the priest is keeping the Vigil, those present may 
say the rosary in silence for the dead; during the Mass they 
should unite their prayer with that of the priest, and at the Li- 
bera all should pray with their whole heart, that God may 
grant His happiness very soon to the souls of the departed. After 
the Libera the priest usually says five Paters and Aves with 
the Creed. At the conclusion the following (or another similar) 
prayer is said: 

PRAYER. God! who alone canst give means of salva- 
tion after death, grant, we beseech Thee, to all those who 
have departed from our midst and rest in this cemetery, the 
remission of their sins and the punishment for them. Show 
them Thy mercy, and forgive them whatever they have com- 
mitted against Thy holy law in their dealings with men and 
through human weakness, and did not expiate with tears of 
penance. Do not judge according to the rigor of Thy justice, 
but according to the multitude of Thy mercies, and do not 
remember the sins of their youth, but show them Thy un- 




N very many parishes in the country as well 
as in cities, the beautiful and consoling prac- 
tice prevails of having on the day following 
the feast of the dedication of the Church spe- 
cial service for the deceased parishioners, and 
to pray for departed souls. 



518 



INSTRUCTION FOR THE MONDAY, &c. 



speakable goodness, that it may be for their salvation to 
have believed and hoped in Thee. Through Jesus Christ, Thy 
Son, our Lord, who liveth and reigneth with Thee and the 
Holy Ghost for all eternity. Amen. 

Lord, grant eternal rest to the souls of the faithful departed, 
Ej. and let perpetual light shine upon them ! 
%. May they rest in peace. 
R; Amen. 



OOFFINE'S 



ECCLESIASTICAL YEAR. 



INSTRUCTION ON THE VENERATION AND 
' INVOCATION OF THE SAINTS 

WITH 

EXPLANATIONS OF THE EPISTLES AND GOSPELS 
OCCURRING ON THEIR FEASTS, 

AND OF 

DOCTRINAL POINTS SUGGESTED BY THEM, 
&c. &c. 



After this I saw a great multitude which no man could number, of all 
na f ions and tribes, and peoples and tongues: standing before the 
throne and in the sight of the Lamb, clothed with white robes, and 
palms in their hands. And they cried with a loud voice, saying: 
Salvation to our God, who sitteth upon the throne, and to the Lamb! 

(Apoc. vii. 9, 10.) 



PRELIMINARY INSTRUCTIONS 

ON THE VENERATION AND INVOCATION 
OF SAINTS. 




What is the doctrine of the Catholic Church concerning the venera- 
# tion and invocation of saints? 

Erom the e arliest times of the Christian religion 
it has been the accepted, and according to the 
consent of the fathers and of the Councils of the 
Church the praiseworthy custom to make com- 
memoration of the saints in heaven on festival 
days, dedicated to -them, and to honor their 
4 pictures and relics; that the saints who are 
with Christ (Apoc. xx. 4. 6.), may make intercession for 
man, and therefore it is useful and well, that we humbly imoke 
them and have recourse to their assistance and intercession. 
{Cone. Trid. Sess. 25.) 

Why are the saints to be venerated? 
Because they are the friends of Christ, reign with Him and 
possess eternal salvation (ii. Tim.\\. 12.), having faithfully followed 
Him on earth, and with St. Paul fought the good fight (ii. Tim. 
iv. 7.); because they are living members of the Church, through 
the bond of affection {Col. iii. 14.) are united with us as friends 
and brothers, heartily love us and take great interest in our wel- 
fare (Luke xv. 7.), and therefore pray for us to God. (ii. Machab. 
xv. 14.) 

But does not the veneration of saints diminish the honor due to God ? 

Not in the least, since all the honor shown to the saints is re- 
ferred to God alone, whose friends and servants they are, and 
who has wonderfully revealed Himself in them. (Ps. lxvii. 36.) 
This veneration, therefore, cannot diminish the honor due to God, 
but on the contrary increases it. 

How should the saints be honored? 
As servants a d friends of God and joint heirs with Christ, and 
glorified members of His bod}^, who heartily love and by their 
intercession aid us, but not as God, nor as if they could aid us by 
their own power; we are, therefore, not permitted to adore them, 
or show them divine honors. 

What difference is there between veneration and worship? 
Worship is the greatest of all honor, due to God only, which 
is exercised when we acknowledge God as the highest good and 



522 



PRELIMINARY INSTRUCTIONS 



as creatures submit ourselves to Him with deepest reverence. 
Besides this the word worship, in Scripture as well as in ancient 
profane writers, signifies an external reverence, a low bow, &c. 
{Exod. xxiii. 7, xxxvii. 29, xxvii. 7.; ii. Kings xviii. 21, iii. Kings i. 16.) 
Thus, when we read, that David bowing himself down to 
the ground (before Saul), worshipped, it is decidedly not to 
be understood to mean such a worship as we owe to God alone, 
but merely a rendering of external honor. In this sense the Church 
uses the word wo r ship in regard to the cross of Christ. Venera- 
tion is nothing more than an outward sign of the esteem which 
we have for the dignity and merits of others. If we bow before 
the pictures of Christ and the saints, before their relics, or bend 
the knee to them, these external honors refer to those who are 
represented by the pictures, or whose relics are there. Princes 
and their portraits are venerated in the same manner in our days, 
without being worshipped. 

How do ive best show our veneration for the saints? 
By rejoicing, and wishing them happiness, because of the great 
honor and glory they have acquired by faithful cooperation with 
God's grace, by continual practice of virtue, and performance of 
good works, thanking and praising God for them. When we do not 
seek to imitate them, "then," says St. Augustine, "the saints are 
not gladdened by our veneration, but are pleased only, when we 
imitate their virtuous examples. To venerate without imitating 
them, is simply to falsely flatter them." We also venerate them 
by devoutly and sacredly observing their festivals, by which it 
must not be understood, that merely resting from work means to 
keep the festival devoutly and sacredly. If asked their Opinion 
of the manner in which many Christians observe their festivals, 
the saints would perhaps answer as God did the Jews: "My soul 
hatethyour new moons, and your solemnities: they are 
become trouble some to me, I am weary of bearing them 
(Isai i. 14.); for with all your seeming devotion, your hands are 
empty of good works, and filled with iniquity; dissolve the bonds 
of sin and learn to do good — then your devotion will be pleasing 
to us." Finally, we venerate them when with proper confidence 
we turn to them in our cares, and seek their intercession. 

Are we to invoke the saints? 
Assuredly, for the intercession of saints is taught by the holy 
Scriptures. When thou didst pray with tears, and didst 
bury the dead, I offered thy prayers to the Lord, said 
the Angel Raphael to Tobias (Job. xii. 12.); St. Paul asked for 
the intercession of his living brethren (i. Thess. 25.) , and God 
Himself advised it to the friends of the pious Job. {Job. xli. 8.) 
If the doctrine of the holy Scriptures permits us to ask the living 
for their intercession, why should we not be allowed to ask the 
intercession of the saints who kneel before the throne of God and 



ON THE VENERATION AND INVOCATION OF SAINTS. 523 

gaze upon His countenance? The Church has always taught, that 
it is useful and good to invoke the intercession of the saints, and 
has at all times practised it. The unbelievers who abuse the venera- 
tion of saints, seek the intercession of the living without regard- 
ing it as a circuitous path to God ; why should not as much be 
granted to the saints, who are the glorified members of the body 
of Christ? 

But since the saints are not omniscient, can they hear our prayers? 

They do not need to be omniscient to know for what we pray. 
Cannot God let them be aware of our cares? The angels know 
the conversion of a sinner and rejoice over it {Luke xv. 10.), they 
hear the prayers and know the good works of the pious (Job. 
xii. 12.), they bring them as a pleasant gift to the sight of God 
(Apoc. viii. 3.). Cannot the same be said of the saints, since they 
are like the angels and possess the same glory? (Matt. xxii. 30.) 
Did not Onias and Jeremias receive, after their death, knowledge 
of the afflictions of the Jewish people, and pray to God for them? 
(ii. Mach. xv. 12.) "We need not be anxious in regard to the man- 
ner in which the saints become cognizant of our prayers, since 
God has a thousand ways in which to let our needs be known to 
them. 

On what do we base our faith, that the saints pray for us? 

On the doctrine of the communion of saints, according to which 
the most intimate spiritual communion exists between all the mem- 
bers of the Church as members of the body of Christ, so that in 
the spiritual possessions of one the others have part, and it is the 
heart's wish of each, that others should share in that which he 
possesses, for which reason they pray for each other constantly 
(James v. 16.; Apoc. v. 8.); and also on the great charity of the 
saints which was theirs while here, and by which they were en- 
abled to sacrifice everything, often even their lives, for the welfare 
of their fellow creatures. This love does not cease after death, 
for love never dies (i. Cor. xiii. 8. ) , and they have carried it with 
them to heaven, where they now love us more than ever, and cer- 
tainly show their love by praying for us ; for they know from their 
own experience to what dangers our welfare is exposed, and how 
much we are in need of God's assistance. 

In what sense do we seek the intercession of the saints? 

Not in the sense that implies, that we cannot and dare not 
turn directly to God and Christ, but because we consider ourselves, 
as sinners, unworthy to appear in the sight of God whom we have 
offended by sin, and so hope to obtain mercy and compassion 
through the prayers of the saints, which avail much with God 
(John ix. 31. ; JamesM. 16.) We, therefore, think it useful and good 
to seek help from the prayers of the saints, so that we may receive 
grace from God through His Son, our Lord, who alone is our 



524 



PRELIMINARY INSTRUCTIONS 



Redeemer and Saviour. (Cone. Trid. Sess. 25.) Thus the invocation 
is not opposed to the invocation of God, for we invoke God as 
the Giver of grace and the Author of all good (James i. 17.), and 
this invocation of Him is an act of adoration; but when we invoke 
the saints, we invoke them as mediators who will request with us 
and for us from God through Jesus Christ that which we require. 
For this reason all the prayers of the Church end with the words : 
Through Jesus Christ, our Lord. Amen. 

But does not the intercession of saints diminish the mediatorship 
of Christ, as the heretics maintain? 

Not in the least. According to the faith of the Catholic Church, 
Christ through His work of redemption is the only mediator be- 
tween God and man, asking for the sake of His own merits, mercy 
and compassion for us from God. But the saints are our inter- 
cessors and mediators in this sense, that they may pray for us, 
that God will be merciful to us because of the merits of Christ, 
and their intercession is only heard on account of Christ. 

Is not Christ's intercession sufficient? 
It is superfluous, and yet St. Paul asks the intercession of the 
faithful: Watching with all instance and supplication for 
all the saints: and for me. (Eph. vi. 18, 19.; Hebr. xiii. 16.) 
Are we wiser than this holy apostle? 

Can the saints through their own power give us that for which 

we pray? 

The Roman Catechism says: "We do not invoke the saints in 
the same manner that we do God; we pray to God, that He Him- 
self may give us the good; but we pray to the saints, that they, 
since they are pleasing to God, may be our intercessors, and ob- 
tain from Him that wliich we need." For this reason we say in 
the litanies of God: Have mercy on us, hear us! in the lita- 
nies of the saints: Pray for us! 

What qualities must the veneration have to correspond with the 
sense of the Church and be agreeable to God and the saints? 

It must be directed above all to the honor of God and for the 
salvation of our soul, as St. Jerome says : "We honor the servants, 
so that the honor of the servants may redound to the honor of 
God." It could not possibly please the saints, who regard the honor 
of God far more than their own, if the honor of God should suffer 
in the least by the veneration given them. Consequently, the first 
and most important quality of the veneration of the saints is, that 
we are encouraged thereby to adore and glorify God, through 
whose grace the saints attained such a high degree of sanctity 
and happiness. The devotion to the saints must also make us 
pious, virtuous, and saintly, that is, if we seek to venerate the 
saints, we must emulate their example ; we must always conform 



ON THE VENERATION AND INVOCATION OF SAINTS. 525 

to the will of God in that which we desire from the saints, be they 
spiritual or corporal favors, and not ask anything unjust, unrea- 
sonable, or injurious to our salvation; and, lastly, we must seek 
to make ourselves, by a pious life, worthy of it. 

What difference in the veneration of different saints is made by the 

Catholic Church ? 
The feasts of some saints are celebrated with much more so- 
lemnity than others, and the faithful are permitted to venerate 
some saints more than others. The reason of this is, that accord- 
ing to the faith of the Catholic Church, there is a certain regularity 
among the saints in accordance with their dignity and sanctity. 
Christ did not say without meaning: In my Father's house 
are many mansions (John xi v. 2.), nor without reason St. Paul : 
One is the glory of the sun, another the glory of the 
moon, and another the glory of the stars. For star 
differeth from star in glory. So also is the resurrection 
of the dead. (i. Cor. xv. 41, 42.) In this manner the Church per- 
mits certain saints to be especially venerated and invoked as 
patrons or protectors of different countries, Churches, as patron- 
saints, and over each and all stations of life, so that in dangers of 
body and soul we may acquire aid and comfort through their inter- 
cession, and that we may fervently imitate their practice of virtue. 

Why is more honor shown to Mary, the beloved Mother of the Son 
of God, than to other saints? 
Because she is the Mother of the Son of God our Redeemer, 
and is therefore the Queen of Saints. Why should not she be honor- 
ed and praised above all saints who is full of grace, with whom 
is the Lord, and who is blessed among women (Luke i. 28.); 
who in the spirit of a prophet said of herself: From henceforth 
all generations shall call me blessed, and concerning whom 
a woman among the people cried out: Blessed is the womb 
that bore thee, and the paps that gave thee suck! (Luke 
xi. 27.) For similar reasons St. Joseph deserves next after Mary 
a special veneration, because he on account of his sanctity was 
chosen from among all men to be the fosterfather of Christ. 

What are the choirs and rank of saints, venerated in the Church ? 

First, the angels, who are sent, not regarding their greatness, 
to serve those who wish to be saved (Hebr. i. 14.), who guard our 
souls and bodies, and are, therefore, called guardian angels; 
secondly, the patriarchs, who according to nature w r ere the 
forefathers of Christ, and because of their virtues types of Him ; 
thirdly, the prophets, who as instruments of the Holy Ghost 
taught the people the will of God, strengthened them in the true 
religion, and prepared them for the coming of the Saviour of the 
world, whom they foretold; fourthly, the apostles, who as wit- 
nesses of the divinity of Jesus Christ, as messengers of peace 



526 



PRELIMINARY INSTRUCTIONS 



(hence their name apostle, that is, messenger), are regarded as the 
fathers and pastors of all the faithful, as the pillars and corner- 
stones of the Church; fifthly, the^evangelists, who brought us 
the joyous message of the kingdom of God, that is, the doctrines 
and deeds of Jesus which they saw and heard, and have partially 
written down and preserved for us; sixthly, the martyrs, w T ho 
sacrificed their lives for virtue and the Christian religion, and fer- 
tilized God's Church with martyr's blood, so that it Drought forth 
an immense number of Christians; seventhly, the bishops and 
priests, who as good shepherds fed their flock with the blessed 
Sacraments, with the doctrines of the gospel, with good example, 
and guarded them from wolves, and by offering the holy Sacrifice 
of the Mass placed themselves somewhat as mediators between 
God and man. Eightly, the monks and hermits, who laid aside 
all earthly honors, joys and wealth, retired into solitude or into 
monasteries and, so to speak, buried themselves there; ninthly, 
the confessors, who through all the mockery and persecution of 
the world, would not permit themselves to be led from the con- 
fession and adherence to the evangelical laws ; tenthly, the virgins, 
that is, those who preferred virginal purity above all the pleasures, 
riches and honors of the world, and never stained it, so that they 
now follow the Lamb in heaven singing a new canticle, which 
none other can sing; eleventhly, the widows, who have sancti- 
fied their difficult position in life, by" humility, patience, industry, 
proper training of their children, and by resignation to the will 
of God; twelfthly, the penitents, who having been wrecked in 
faith, or having lost their innocence, have grasped the plank of 
penance, rendered satisfaction for their sins, and passed on through 
the narrow way, through the narrow gate to the heaven. 

How should we venerate the patrons of persons , countries, 
and Churches? 

If the Church designates certain patrons for the faithful, she 
does not wish, that they should be our protectors and interces- 
sors simply, but she demands much more, that they should serve 
the faithful as models and exemplars. We must, therefore, solicit 
not only the intercession and protection of our patron-saints, but 
especially try to make ourselves worthy of them by emulating 
their virtues. 

Is U allowable to venerate the relics of the saints, that is, their 
bones or other part of them ? 
Undoubtedly, for this was done even in the Old Law, and how 
much more in the New : it was the pious custom even in the very 
earliest times of the Church, and God Himself has, at all times, 
confirmed this veneration by the greatest miracles. Moses, filled 
with reverence, took the bones of the Patriarch Joseph and car- 
ried them along in the journey to the Promised Land, where they 
were finally preserved. (Exod. viii, 19; Eccl. xlix. 18.) Eliseus di- \ 



ON THE VENERATION AND INVOCATION OF SAINTS. 527 

vided the waters of the Jordan with the mantle of Elias (iv. Kings 
ii. 14.), by touching Eliseus' bones a man came to life. (iv. Kings 
xiii. 21.) Jesus did not rebuke the woman troubled with the issue 
of blood, who in faith touched the hem of His garment and was 
healed {Matt. ix. 20.), and all kinds of diseases w r ere cured by St. 
Peter's shadow and by St. Paul' handkerchief. {Acts v. 15; xix. 12.) 
The veneration of the relics of Saints, thus approved by the Holy 
Scriptures, is also sanctioned by the continual practice of the 
Church. Even the first Christians regularly visited the graves of 
the martyrs, there to make prayers and offerings. The bones of 
St. Ignatius, Bishop of Antioch and pupil of St. John, were ga- 
thered up with the greatest care by the faithful, and as the most 
precious of treasures were carried on the shoulders of the Chris- 
tians of all the towns on the road, in a triumphal procession to 
Antioch. This took place in the year 107 after Christ. In like 
manner the faithful of Smyrna preserved the bones of St. Polycarp, 
a bishop, who was martyred by fire in the year 166, preserved 
them as something more priceless than gold or precious stones in 
a sacred place, where every year his martyrdom was commemo- 
rated. In a sermon on the Saints Juventius and Maximus, St. 
Chrysostom says: "Let us visit them often, let us touch the little 
case (in which these bones are kept), and approach their relics 
with greatest confidence, so that we may receive blessings through 
them." An immense number of testimonies could still be quoted 
concerning the veneration of saints' relics, and of the miracles 
that have occurred through them, by which is clearly shown, that 
this pious custom has always been practiced in the Church. 

Why should we honor the relics of the saints? 
The answer to this is finely given by the Council of Trent: 
"Because they are the precious remains of bodies that were in 
life members of Christ and temples of the Holy Ghost, and will 
one day rise and be glorified; they were the instruments of virtue 
and sanctity; God gives us a great many favors through them, 
and they, therefore, deserve to be held in honor by us." (Sess. 25. 
de invoc. et venerat. Reliqu. Sanct.) 

Are we permitted to venerate in the same manner the pictures of 
the saints, the holy Cross, $c? 
Yes, for the honor we show to the picture, is given to the one 
whom the picture represents. It would be considered by every- 
body an insult to a king, if his picture were abused and dishonored. 
Th£ Council of Trent distinctly declares: "that we must have the 
pictures of Christ, the Blessed Virgin, and other saints, in the 
temples especially, retain them there and show them due honor, 
not as if we believed, there is a God or a power in them to which 
we must pay honor, if we demand aught from them, or as if we 
put our trust in the pictures; but because the honor shown them, 
refers to the original which they represent, so that through the 



528 PRELIMINARY INSTRUCTIONS 

picture which we kiss and before which we uncover our head and 
prostrate ourselves, we adore Christ and venerate the saints. 

But is not the veneration of pictures forbidden by the prohibition to 
make a graven image? 
No; for God only forbade the adoration of graven images, not 
their veneration. When God forbade the Jews to make graven 
images, He wished to prevent them from falling into the super- 
stitions of the neighboring heathens, who really worshipped the 
images of the sun, stars, men, and animals; but where there was 
no danger of idolatry, God did not forbid the making of images. 
Moses himself, by God's order, made the image of two Cherubim, 
who looked at each other on the ark of the Covenant {Exod. 
xxv. 18.), and he also, as ordered by God, erected a brazen ser- 
pent which was for many centuries reverentially preserved {Num. 
xxi. 8.), until the time of Ezechias who destroyed it because of 
an intimated abuse, (iv. Kings xviii. 4.) The walls and doors of 
Solomon's temple were decorated with many figures and carvings, 
and God Himself solemnly consecrated this temple, (iii. Kings 
vi. 29.) Consequently, God did not absolutely forbid the use of 
images or pictures, and we find them in the earliest times of the 
Church. The old Church Writer Tertullian (about the year 160 
A. D.), mentions the picture of the good shepherd on the chalice 
(de pudicit. c. 10.); and pictures of the Blessed Virgin and St. Peter 
and Paul, the Apostles, dating from the second century, are still 
in a good state of preservation in the great cemetery of the first 
Christians at Rome. 

But what is the use of pictures? 
As St. Gregory says: "They are for the unlearned as a book 
in which they can study the mysteries and graces of God; that 
they may take to heart the things which Christ has done for us, 
and the Saints have done for heaven, and may thus be encouraged 
to gratitude, to love of God, and to the imitation of the saints. It 
is most important, that all improper and scandalous pictures, by 
which innocence is often led astray, be removed out of every 
Christian dwelling, and sacred and edifying ones put in their place. 

What is to be said of the so called miraculous pictures, and pilgrim 
shrines of the Mother of God, and other saints? 

Miraculous pictures and places of pilgrimages of the Mother 
of God or the saints, are those through which and where God 
has deigned in a wonderful manner to assist, on account of the 
intercession of the saints, the faithful who have venerated these 
pictures, and visited these places in their different needs and 
troubles. But there is to be remarked concerning these: that the 
Church permits the faithful to venerate as miraculous only those 
pictures the truth of whose miracles has been proved beyond all 
doubt by strict examination ; that the Catholic Church does not 



ON THE VENERATION AND INVOCATION OF SAINTS. 529 

believe, these pictures have any force of themselves which pro- 
duces these miracles, but that God of His own pleasure works 
His miracles through them ; that the Church does teach, that we 
should not pray for anything to these pictures, or put our trust 
in them. We invoke Christ Himself or the saints, Christ as God, 
the saints as friends of God ; not their pictures, for in God alone 
we place all our hopes. 

Are we allowed to build Churches, to say Mass, to bring offerings, 
to make vows, $c, to the pictures and relics of saints ? 

No; acts of this kind are acts of a veneration which belongs 
exclusively to God who is Lord over life and death. If such things 
are performed, it can only be on account of God and His honor, 
as a thanksgiving for the graces which He has shown to the 
saints, by which we can keep in view the remembrance and the 
honor of the saints in whom God has so marvellously manifested 
Himself, and whom He has so highly honored and does honor. 
Thus St. Augustine says: "To no martyr, but to God Himself, 
the Lord of all martyrs, do we build altars and temples, though 
built on the graves of martyrs. No one of our ministers had ever 
said on the altar : We offer unto thee, Peter, or Paul ! What- 
ever is offered, is offered to God who crowns the martyrs." {Lib. 
xx. cont. Faust, c. 21.) Thus on certain festivals of saints the 
Church sings in the Introit: Let us rejoice in the Lord, 
and celebrate this festival in honor of N. N., over 
whom the angels rejoice and praise and honor the Son 
of God. Glory be to the Father, &c. 

Can we, in devotion to the saints, do their pictures and relics too 
much honor, and be led away ourselves ? 

Undoubtedly; this occurs if we honor them more than God; 
if, so to speak, we put God aside and address our prayers and 
devotions to the saints only, placing in them a presumptuous 
confidence, as if they could and must of themselves assist us; 
if we promise ourselves from the saints, on account of certain 
prayers, devotions, and pious exercises, a certainly happy death 
and heaven, without taking care to lead a pious life ; if we ask 
nothing but temporal goods, money, and riches, &c, from them, 
and perhaps use to obtain our requests some suspicious and super- 
stitious prayer and devotion, not introduced by the Church, but by 
the devil and impious men, *) even calling upon the saints to aid 
in some vicious deed ; and when we represent the saints impro- 
perly, or in scandalous pictures ; if we expose for veneration relics 



*) Be careful not to buy or to take printed notes, short prayers or tracts 
from strangers about whom you know nothing or from those who have no 
settled faith; these usually contain false doctrines. Therefore you should 
carry all such papers and tracts to your pastor, asking his advice whether 
you should use them or not. 



34 



530 



PRELIMINARY INSTRUCTIONS 



that are doubtful and have not been declared authentic by the 
bishops, or when we do business with them. 

Do the unbelievers do right, when they abuse and condemn the 

veneration of the saints, of their pictures, §c? 
If they knew the doctrine of the Church, or would investigate 
it for themselves, they would not do this, but they usually abuse 
that which they do not know and do not wish to know. The Ca- 
tholic Church does not command any of her faithful to venerate 
the saints, their pictures or relics, but she teaches, that this ve- 
neration is good and profitable. The Catholic does not honor the 
saints as he does God; he does not believe and is not allowed to 
believe, that there is any power or divinity in the pictures or 
relics; he does not ask anything from them, but only from Christ 
and the saints, whom these pictures represent, and puts no con- 
fidence, as do the heathens, in pictures, but in God only, by whom 
the saints, on account of the merits of Christ, will be heard in 
our behalf. 

Is it not false to say, the pope makes men saints? 
It is; for it is an insulting calumny, invented to slander the 
Catholic Church. God only makes men saints; a Catholic can be- 
come a saint only through His grace, and through faithful, per- 
severing cooperation with His grace. The pope, as head of the 
Church, simply declares, that this or that Catholic whom God 
Himself has pronounced righteous by the miracles He has wrought 
through him, can be invoked and venerated as a saint. But be- 
fore the pope publishes any such declaration, a long and strict 
examination is made into the life of the one who is proposed for 
canonization. 

What is the manner of proceeding in the canonization of a saint? 

When a person has died with the reputation of sanctity, and 
the report has spread about, that God works miracles through 
him, the bishop of the diocese prepares a statement from the 
oaths of trustworthy witnesses, which confirms the fame of the 
person's sanctity and the authenticity of the miracles. This state- 
ment is sent to the Congregation of Rites at Rome. *) 

The congregation carefully examines it; if it is found to be 
correct, it is communicated to the pope, who then appoints one 
of the cardinals of the Congregation commissioner, to procure 
all the necessary witnesses and explanations for the examina- 
tion which is now to be instituted into the life of the proposed 
saint; at the same time some are appointed to oppose the cano- 
nization. When this is done, a real jury is composed, that is, 
cardinals are chosen who solemnly swear, that they will carefully 



*J The Congregation of Rites is a meeting of learned cardinals who keep 
watch and decide on matters concerning the observance of ceremonies and 
rites in the performance oi divine service. 



ON THE VENERATION AND INVOCATION OF SAINTS. 531 

try and judge the person's life, and all witnesses for and against 
him. Advocates are summoned to this trial, of whom one or more 
undertake, under, oath, the saint's defence, others the accusation, 
and must bring up every circumstance, even the most trivial, 
which could cast an unfavorable light on the life of the saint, so 
that the truth may be more clearly brought out. Physicians, 
surgeons, and naturalists are called, who must examine the alleged 
miracles to discover if they are really miracles or only natural 
occurrences. As soon as this court is impanelled and the trial 
commenced, the saint receives the title of "Venerable", which is 
equivalent to saying, he is worthy of beatification. The beatifica- 
tion takes place fifty years after"his death. During all this time 
the trial continues ; all his works, conduct and actions are inves- 
tigated, and the least thing found therein that is contrary to good 
morals, causes the canonization to fall to the ground. When the 
examination of the miracles has been completed, the trial is discon- 
tinued for ten years in order to bring more witnesses in regard to 
his character. After ten years the virtues of the saint, his faith, 
hope, charity, his observance of the four cardinal virtues: fortitude, 
prudence, temperance, justice, which he must have exercised in the 
highest degree, are subjected to a strict and searching investigation. 
For this purpose the pope appoints by a special bull, which is call- 
ed Letter of Grace, commissioners who must inquire in the places 
where the person lived, how he practised these virtues. After the 
examination is concluded, the holy Congregation studies the com- 
missioners' reports, the testimony of the witnesses, &c, and then 
the trial with all the documents concerning it, has to be submitted 
to the conscientious inspection and examination of the Consistory, 
which is composed of all the cardinals, archbishops and bishops 
of the Roman court. A number of meetings are held, at many of 
which the pope is present, partly to make personal examination, 
partly to receive counsel from the bishops. After the pope has 
done this, often implored God to enlighten him, and even order- 
ed public prayers for the necessary light from heaven, he pu- 
blishes the bull by which he permits the ceremonies of beatifi- 
cation to take place. As the day approaches on which the solemn 
beatification is to be made, St. Peter's Church at Rome, the larg- 
est and most beautiful in the world, is decorated with all possible 
splendor; thousands of candles glimmer on all sides of the Church 
the walls and pillars are draped from top to bottom with the 
costliest crimson velvet, the high-altar is brilliant with gold and 
precious stones, and over the altar hangs the veiled picture of the 
saint whose beatification is about to be commenced. The pope, 
surrounded by all the cardinals and bishops, appears, attended by 
all his court, kneels down and once more prays for light. Then 
the cardinal who is to celebrate High-Mass, comes forward in a 
golden cope and wearing a mitre, reads in a loud voice the pope's 
brief, in which it is declared, that the venerable servant of God 



34* 



532 



SHORT INSTRUCTION ON PILGRIMAGES. 



whose trial is now at an end, can be venerated and invoked in 
certain countries and by certain religious orders as one of the 
saints of God. The Te Deum is then intoned, the veil falls from 
the picture, and amid the roar of cannon the pope and all the 
people fall upon their knees, venerating the saint and praising God 
who has so glorified Himself in him. 

This is the solemn act of beatification; the canonization 
is not yet finished, that is, the declaration that the saint can be 
venerated by the whole Catholic world. Before this is done, it 
must be shown, that since the beatification God has worked new 
miracles through the saint; so there is a new trial and a new exa- 
mination, and after the performance of new miracles has been 
clearly proved, the canonization occurs with the same solemnities 
that were held at the beatification. 

From all this it is seen, that no trial could be held with more 
conscientiousness, more care and severity than the process of 
beatification and canonization, and that the final judgment is only 
given when God Himself by the miracles He works through the 
saint, decides the question, so that not the pope, therefore, but 
God only can make saints; He simply glorifies His servants who 
during their whole life sought only His honor and pleasure. 



SHORT INSTRUCTION ON PILGRIMAGES. 

What is a pilgrimage? 

Pilgrimage is a journey voluntarily under- 
taken to some distant holy place, relics or 
pictures of some saints, or of the Blessed 
Virgin, there to pray fervently to receive, 
through the intercession of the saint, help 
from God in some corporal or spiritual 
need. 

Are pilgrimages of recent origin? 
There were pilgrimages macje in the Old Testament, and we 
find them in the history of all nations. Abraham made a three 
days' journey in order to perform his sacrifice according to the com- 
mand of God (Gen. xxii. 3.), and the Jews at certain times made 
pilgrimages to Bethel which place Jacob had sanctified {Gen. 
xxviii. 1H. ; i. Kings x. 3.); in like manner they made in accordance 
with a command of Moses a pilgrimage, three times a year, to the 
ark of the Covenant and afterwards to the temple at Jerusalem. 
(Ueut. xvi. 16.) And what were these but religious pilgrimages? 
In the New Testament we read, that the parents of Jesus with 
their Divine Child, with many other persons, made yearly pilgrim- 
ages to Jerusalem (Luke ii. 41, 42.), that the apostles and pious 
women visited the sepulchre of Christ (Matt, xxviii. ; Luke xxiv.), 




INSTRUCTION FOE THE FEAST OF ST. ANDREW. 



533 



and that St. Paul, though already a Christian, hastened to Jeru- 
salem to celebrate the feast of Pentecost there. (Acts xx. 16.) In 
the history of the Church we find, that it was the custom in the 
very earliest times of the Church, as it has continued to be to 
this day, to make pilgrimages to holy places, as to the holy Sep- 
ulchre at Jerusalem, and to the graves of martyrs. 

How should a pilgrimage be made? 
In a spirit of true devotion and penance, with sincere and holy 
intention of paying homage to God through His saints. There- 
fore, not for pleasure or recreation should we visit holy places. 
On the way and when at the place, we should avoid all idle talk 
and sensual excesses; we should gladly endure all the hardships 
of the journey, the unfavorable weather, the temporary incon- 
venience of the lodgings, be moderate in eating and drinking, pray 
fervently and with recollection, confess all our sins contritely and 
sincerely, reverently receive the blessed Sacrament, fervently 
thank God for all the graces which He has shown to us, make 
good resolutions, and preserve and manifest afterwards by a pious 
life the good impressions which we have received in the pilgrim- 
age. Whoever thus makes it, is sure to derive a real advantage 
from it. 



INSTRUCTION FOR THE FEAST OF 
ST. ANDREW. 

[November 30] 

Ndrew, the brother of Simon Peter, a fisher- 
man, born in Bethsaida by the sea Genesa- 
reth and living at Capharnaum, was at first 
a disciple of John the Baptist who, one clay, 
on the banks of the Jordan when our Sa- 
viour was passing by, pointed Him out to 
Andrew, saying: "Behold the Lamb of God!" 
Hearing these words, Andrew went at once to Christ, bringing 
with him his brother Peter. For some time both brothers went 
regularly to hear Christ without leaving their business as fisher- 
men, until Jesus said to them: Follow me henceforth, and I 
will make you fishers of men, when they left their trade 
and remained constantly with Him. After St. Andrew with the 
other apostles, had been filled with the Holy Ghost, at Pentecost, 
he travelled through Syria, Epirus, and Greece, everywhere an- 
nouncing the glad tidings of salvation, and at last suffered a mar- 
tyr's death at Patras, in Achaia, where he had established his 
episcopal seat. While he was preaching Christ at Patras, he was 
urged by the governor Aegeas with violent threatings to offer sa- 
crifice to the idols; but he bravely replied: "I daily offer sacrifice 




534 INSTRUCTION FOR THE FEAST OF ST. ANDREW. 

to the Almighty God, not the flesh of oxen, nor the hlood of rams, 
but an unspotted Lamb; and although all the faithful may have 
partaken of his flesh, yet the Lamb remains as before he was of- 
fered, alive and undivided." The unchangeable hero of the faith 
was then thrown into prison by command of the enraged gover- 
nor, who, since he could not force him to deny Christ, condemned 
him to be cruelly scourged and then crucified. When he was 
brought out to be crucified, and saw his cross, he cried out: "Hail, 
precious cross, consecrated by the body of Christ, adorned as 
with priceless jewels by the limbs of Christ! Well do the faithful 
know what joyousness lies in thee, and to what glorious reward 
thou dost lead ! good cross, I have ardently loved thee, long 
desired and sought thee, and now thou art found by me ! thou 
art made ready for my yearning soul, receive me into thy arms, 
take me away from men, carry me to thy divine Master, that He 
who on thee did redeem me, on thee may receive me." Having 
arrived at the cross, the enraptured apostle disrobed himself, 
permitted himself to be bound to the cross, where he remained 
hanging two days, continually preaching faith in Christ, until his 
soul was raised to Him whom he so ardently desired in the man- 
ner of his death to resemble. — If thou wouldst have part in St. 
Andrew's glory, thou must follow him in his love of the cross. 

According to the general opinion, this holy apostle's instru- 
ment of torture consisted in two logs slanting across each other, 
therefore making a slanting cross for the arms. 

In the Intro it of this day's Mass, the Church says of the 
apostles: To me thy friends, God, are made exceed- 
ingly honorable; their principality is exceedingly 
strengthened. Lord, thou hast proved me and known 
me; thou hast known my sitting down and my rising 
up. (Ps. cxxxviii.) Glory, &c. 

PRAYER OF THE CHURCH. We humbly beseech Thy 
divine Majesty, Lord, that as the blessed Apostle Andrew 
was a teacher and pastor of Thy Church, so he may be with 
Thee our perpetual intercessor. Through Jesus Christ, our 
Lord, &c. 

EPISTLE. (Bom. x. 10—18.) Brethren: With the heart 
we believe unto justice: but, with the mouth, confession is 
made unto salvation. For the scripture saith: Whosoever 
believeth in him, shall not be confounded. For there is no 
distinction of the Jew and the Greek: for the same is Lord 
over all, rich unto all that call upon him. For whosoever 
shall call upon the name of the Lord, shall be saved. How 
then shall they call on him, in whom they have not believed? 
Or how shall they believe him, of whom they have not heard ? 



INSTRUCTION FOR THE FEAST OF ST. ANDREW. 535 

And how shall they hear, without a preacher? And how 
shall they preach, unless they be sent? as it is written: How 
beautiful are the feet of them that preach the gospel of peace, 
of them that bring glad tidings of good things? But -all do 
not obey the gospel. For Isaias saith: Lord, who hath be- 
lieved our report? Faith then cometh by hearing: and hear- 
ing by the word of Christ. But I say: have they not heard? 
Yes verily, their souncf hath gone forth into all the earth, 
and their words unto the ends of the whole world. 

EXPLANATION. The apostle here tells us, that it is not suf- 
ficient unto salvation that we should believe with the heart, but 
that we must also openly confess Christ, that is, in words and in 
deeds, and then only have we the true and living faith in Jesus 
when we are never ashamed thus to own it. He teaches besides, that 
God makes no difference between Jew and Greek (that is, gentile), 
but that every one can be saved who believes in Christ and openly 
confesses his faith in words and works. But all can believe, since 
faith comes from hearing, and the word of God through its preachers 
is everywhere announced. For this reason the Jews are not ex- 
cusable for their unbelief, nor the infidels among us, for the Church 
sends forth, at all times into all countries her apostles and preachers 
of whom it is written : How beautiful are the feet of them 
that preach the gospel of peace, of them that bring 
glad tidings of good things. — In our days, how much is 
preached and how little faith is seen ! Can such Christians excuse 
their ignorance, if one day the Lord shall demand an account of 
their faith? 

GOSPEL. (Matt, iv. 18—22.) At that time : Jesus walk- 
ing by the sea of Galilee, saw two brethren, Simon who is 
called Peter, and Andrew his brother, casting a net into the 
sea (for they were fishers). And he saith to them: Come ye 
after me, and I will make you to be fishers of men. And 
they immediately leaving their nets, followed him. And 
going on from thence, he saw two other brethren, James the 
son of Zebedee, and John his brother, in a ship with Zebedee 
their father, mending their nets: and he called them. And 
they forthwith left their nets and father, and followed him. 

EXPLANATION. Christ chose His apostles to show us 
that not any one, not called, can assume the place of teacher, but 
that, as He Himself says, he must be chosen and sent. (John xx. 16.) 
He called His apostles at the very commencement of His teaching, 
that by continual intercourse with Him, by daily hearing His doc- 



536 INSTRUCTION FOR THE FEAST OF ST. FRANCIS XAVIER. 



trines, and by the sight of His most holy way of life, they might 
prepare themselves for their great calling. 

Christ chose simple fishermen for His apostles, so 
that, as St. Ambrose says, the world might know, that the intro- 
duction of Christianity was the work of God, and no one can say, 
that Christ won the world to receive the faith by deceit, force, 
riches, or science. 

I will make you fishers of men, that is, I will give you 
grace to convert souls and bring them to God. — People in the 
world can and should in their own way be fishers of men. Such 
they are when they incite their associates, or those under them, to 
listen attentively to the word of God, give them pious books to 
read, keep them from bad company, gently reprove their faults, &c. 
St. Augustine says, that in this way fathers of families exercise 
the office of bishops. 

They immediately followed Christ. We learn from 
this, that we should at once obey the word of God, when it urges 
us to do good, or to be converted, and that knowing the truth of 
the divine call, should put aside all human gains and considera- 
tions in order to follow this voice, like the apostles who laid by 
all temporal profits and followed Jesus, when He called them ; for 
He says: He that loveth father and mother more than me, 
is not worthy of me. {Matt. x. 57.) 

PRAYER. Most benign Jesus! who hast elevated simple 
fishermen to the exalted dignity of apostles, thus putting 
the wisdom and power of this world to shame, grant, we be- 
seech Thee, that they and their successors may observe Thy 
teachings, and in faith, hope, and charity remain ever Thine. 



INSTRUCTION FOR THE FEAST OF ST. 
FRANCIS XAVIER. 

[December 3 J 

Rancis Xavier, called the Apostle of the Indies, 
was born at the castle Xavier, near Pampeluna, 
in Spain, April 7, 1506. He was brought up by 
his parents in the fear of the Lord, and showed, 
as a child even, a rare talent and inclination to 
science. In his eighteenth year his parents sent 
him to the university at Paris, where he soon 
became one of its most renowned members. He was then in danger 
of being made proud ; but God so arranged it, that he became 
acquainted with St. Ignatius Loyola, the founder of the Jesuits, 
who, by often repeating the words of Christ: What will it pro- 




INSTRUCTION FOR THE FEAST OF ST. FRANCIS XAVIER. 



537 



fit a man to gain the whole world, if he lose his own 
soul, taught him indifference to worldly honors, and moved him 
to finally join the Jesuits. Henceforth he lived only for God, and 
no other desire so stirred his heart as that of promoting the honor 
of God, and the salvation of immortal souls. God gave him a spe- 
cial opportunity to fulfil this desire by sending him in the year 
1541 as a missionary to India. Sustained by the purest love of God 
and of his neighbor, he journeyed on foot, enduring unspeakable 
hardships, through the two large countries of India and Japan, 
everywhere preaching Christ, the Crucified, converting many hun- 
dred thousands to the Christian religion, baptizing them with his 
own hands, working the most marvellous miracles, even raising 
some from death to life. Already at the end of his journey, he 
wished to pass over to the immense country of China there to 
preach the gospel to the heathens, but on the island of Sancian in 
sight of that land, he was taken ill; and in the utmost poverty, 
almost entirely abandoned by his countrymen, he died there on 
the December 2, 1552, pronouncing the words: In thee, Lord, 
have I hoped, let me never be confounded, deliver me 
in thy justice. (Ps. xxx. 2.) 

St. Francis is also the patron of the society for the propagation 
of the faith, which w f orks so beneficially in these our days. 

The Introit of the Mass reads: I spoke of thy law in the 
presence of kings, and I was not ashamed: and medi- 
tated on thy commandments, which I loved exceedingly. 
(Ps. cxviii.) Praise the Lord all ye nations: praise him 
all ye people: for his mercy is confirmed upon us, and 
the truth of the Lord remaineth for ever. (Ps. cxvi.) 
Glory, &c. 

[The Epistle as on the Feast of St. Andrew.] 

PRAYER OF THE CHURCH. God, who, by the preach- 
ing and miracles of blessed Francis, didst bring into Thy 
Church the people of the Indies : mercifully grant that we 
may imitate his virtues, whose glorious merits we venerate. 
Thro 1 . 

[The Gospel as on Ascension Day, verses 15 — 18-7 

INSTRUCTION ON THE PROPAGATION OF THE FAITH. 

Go ye into the whole world and preach the gospel to 
every creature. (Mark. xvi. 15.) 

ALL nations, if they would be saved, must believe in the Cath- 
olic doctrine. Christ Himself says this: He that believ- 
eth not, shall be condemned (Mark xvi. 16.), and the apostle 
writes: Without faith it is impossible to please God. (Hebr. 
xi. 6.) But if all nations must believe in Christ, then this faith 



538 INSTRUCTION ON THE PROPAGATION OF THE FAITH. 

must be announced to them, for the apostle says: "How shall they 
believe in him, of whom they have not heard? And how shall they 
hear without a preacher?" {Rom. x. 14.) Christ, therefore, com- 
manded His apostles to go into the whole world and to preach 
the gospel everywhere. This command they obeyed with untiring 
zeal and heroic love. They carried the doctrine of the cross to 
remotest lands, ceasing not, even when in bands and chains and 
under the most cruel tortures, to preach the faith of the Son of 
God. The apostles died, but zeal to bring the heathens to the 
acknowledgment of Christ did not die with them. At all times in 
the Catholic Church, men full of zeal for the salvation of souls 
have made it the work of their life, to spread the Christian religion 
among infidels as well as among unbelievers. Who remembers not 
St. Patrick, the apostle of the Irish, St. Augustine, the apostle of the 
Saxons, St. Boniface, the apostle of the Germans, St. Rupert, Chilian, 
Severin, Willibald, Francis Xavier, and hundreds of others? These 
men were called Messengers of Faith, Missionaries; and even now 
such missionaries, messengers of faith, go every year into distant 
and unknown lands, to light the torch of the true faith for all who 
sit in the darkness of infidelity and the shadow of death. Who 
can tell the life and work of a missionary? He leaves his parents 
and fatherland, and placing his trust in God's help alone, he tra- 
verses the wide ocean, goes into unknown countries, over the high- 
est mountains, across rivers, inhospitable steppes, through over 
impenetrable forests, that like the good shepherd he may find the 
lost sheep and lead them into the fold of Christ, to the true Church ; 
in utter poverty, in hunger and thirst, benumbed with cold, ex- 
hausted by heat, exposed to the jaws of wild beasts, still he jour- 
neys from one spot to another, for the sake of the heathens often 
more dangerous than the wild animals, to announce the glad tidings 
of the kingdom of God. How, armed with the image of the Cru- 
cified, he approaches the ferocious savages without trembling, and 
fearlessly regards the spears, tomahawks, and poisoned arrows, 
with which they threaten his life ; how courageously, for love of 
Jesus and immortal souls, they die the cruel death of the martyr ! 
And whose heart beats not joyfully and with comfort, when he 
hears, that this apostle of the Lord has changed fierce cannibals 
into pious sheep, and that where shortly before robbery, mur- 
der and lewdness disgraced human nature, where temples and 
altars were raised to the devil, there now are seen the days 
of the earliest Christians: justice and love, innocence, humility 
and Christian simplicity, blooming heavenly virtues are there, 
while the sinless Lamb Jesus is offered in the chapels, is adored 
and loved with ardent devotion! Yet still are the words of Jesus 
true: The harvest indeed is great, but the laborers are 
few. {Matt. ix. 37.) Millions are yet living with no knowledge of 
the true God, in all the abominable horrors of idolatry; the num- 
ber of missionaries is too small to preach the gospel everywhere, 



INSTRUCTION ON THE PROPAGATION OF THE FAITH. 539 

and the means insufficient to supply the needs of the poor, uncon- 
verted savages. The heretics also send out their messengers, 
spending immense sums, with but very little effect, however, to 
spread their errors. What true Catholic heart, thinking of these 
dangerous circumstances, can look on quietly, while thousands 
of immortal souls for whom Jesus has shed His blood, are sinking 
into eternal damnation, because there is none to give them the 
bread of the word of God, none to enlighten their ignorance with 
the light of faith, none to point out to them the road to heaven! 
Do you say, my Christian, u But I cannot be a missionary and an- 
nounce the gospel to far off lands?" Christ does not require it of 
you; but you can, at least, aid the immense work of propagat- 
ing the faith, to by joining one of the societies, founded in 1822 
at Lyon, France, called the Missionary Society. Taking to heart 
the words of Jesus: The harvest indeed is great, but the 
laborers are few; pray ye, therefore, the Lord of the 
harvest, that he send forth laborers into his harvest, 
twelve pious men met together on the third of May, and consulted 
among themselves, how they could fulfil this wish of Jesus, supply 
the needs of missions and forward the work of propagating the 
faith. Taking St. Francis Xavier for their patron, they establish- 
ed a society, all the members of which were to pray for the con- 
version of the infidels and heathens, and contribute as much to 
the support of the mission as they could afford, thus taking their 
part in the apostolic work. The society, so small at first, blessed 
by God, spread in a short time all over France, and now reaches 
over almost the whole world. Pope Pius VII. sanctioned the so- 
ciety and granted its members a great many indulgences, which 
his successors Leo XII., Pius VIII. and Gregory XVI. confirmed, 
indulgences which can be bestowed upon the suffering souls in 
purgatory. My Christian, whoever you may be, if you truly love 
Jesus, your Saviour, if you really are a living member of His body 
the Church, and rejoice, that you possess the holy, only saving 
Catholic faith (and who would not rejoice in this?), then can you 
not possibly remain passive seeing so many thousand souls turned 
from the tender heart of Jesus and cast into the abyss of eternal 
perdition by the spirit of error and of lies! You cannot possibly 
suffer to see your mother, the holy Catholic Church, mourning, be- 
cause so many whom she would wish to adopt as her children and 
bring up as citizens of heaven, are yet living apart from her em- 
brace. No, you will not exclude yourself from a society which has 
put such zeal into the salvation of soul, and which requires of you 
only a daily devout "Our Father" and "Hail Mary", and a small 
alms of a few pennies, once a week. Join this society, then, even 
if you do not possess much, and you will see at the hour of death, 
how Jesus who says, Whatever you did to these my least 
brethren, you did to me (Matt. xxv. 40.), will repay you. 



540 

INSTRUCTION EOR THE FEAST OF THE 
VIRGIN AND MARTYR ST. BARBARA. 

[December 4.] 

T. Barbara was the daughter of a wealthy, dis- 
tinguished and zealous pagan, named Dioscorus, 
who had her carefully brought up in the city of 
Nicomedia, where she was born. He wished^ her „ 
to be endowed with superior education and wis- 
dom, and so caused her to be locked up in a tower, 
the better to keep her mind fixed upon science, 
and herself preserved from intercourse with the world and the 
manners of vicious heathens. She was very beautiful, possessed 
a keen intellect, a very tender, susceptible spirit. The solitude of 
the tower caused her to think over herself and her creation. From 
the windows of the tower she contemplated the starlit heavens in 
all their brilliancy, the fields, the hills, the forests in their love- 
liness, and it became evident to her, that all this could not be the 
work of man or of imaginary idols, but that a most superior Being 
must have made heaven and earth ; from this arose the most fer- 
vent desire for the knowledge of the true God, and God who saw 
her desire, wished to gratify it. But how Barbara came to the 
knowledge of Christ and His holy doctrine, is unknown; it filled 
her with sweet consolation and childlike delight. From henceforth 
she despised the veneration of idols, and felt herse ! f from day to 
day drawn more intimately to Jesus, the more she learned of the 
treasures hidden in Him, and, for this reason, refused all offers 
for her hand, preferring to remain always a virgin. This appeared 
to her father, indeed, a strange conduct, but he counted it as a 
woman's caprice, fancying his daughter would before long be of 
a different opinion. But he was mistaken. One day, returning from 
a journey, he perceived, that his daughter had constructed three 
windows and a cross in her bath-room ; greatly surprised, he asked 
the reason and received for answer: "I have done this, that I 
might have ever present before me the doctrine of the most holy 
Trinity whom the Christians confess, and the grace of salvation 
through Jesus Christ, the Son of God," and then, with great enthu- 
siasm, Barbara began to speak of the glory of Christianity and the 
abomination of idolatry, so that her father was almost rendered 
mute by surprise and anger. At last, he so far recovered his pow- 
ers, that in rage he drew his sword to slay her on the spot, but she 
escaped him and thus saved him from the shame of being the mur- 
derer of his own daughter. But he pursued her and found her hid- 
den in the shrubbery, dragged her by her hair to the house, and 
abused her most cruelly as a means of altering her views ; but 
Barbara had received her strength from her divine bridegroom 




INSTRUCTION FOE THE FEAST OF ST. NICHOLAS, BISHOP. 541 

and she remained constant to her faith in Christ. The rage of the 
maddened father knew no bounds. He hastened to the governor 
Martian, and himself accused his daughter as a scorner of the 
gods. The governor caused her to be brought to his tribunal, 
seeking at first by flattery to lure her from the faith, but as this 
availed nothing, he had her scourged with cowhides. Barbara 
suffered patiently, persevering firmly and unalterably in her love 
for Jesus who had appeared to her in prison, consoled her and 
healed her wounds. She was again brought before the tribunal, 
declared with fresh courage, that she belonged to Christ and would 
never permit herself to be parted from Him. She was then burnt 
with torches, was made to disrobe and was thus led through the 
streets of the city; but even this agony and shame she endured 
for the sake of Christ, the Crucified, even thanked God for it. She 
was then ordered to be beheaded. At the place of execution her 
father suddenly appeared by her side, and overpowered by fien- 
dish rage, with one stroke of his sword severed her head from the 
body. Because of this fierce crime, he was soon after struck and 
killed by lightning, but the holy virgin Barbara was soon after 
her death venerated in Christendom as a glorious martyr of Jesus, 
and is especially venerated and invoked as patroness of the dying, 
since a great number of persons have by her intercession been 
most wonderfully provided with the last Sacraments. 

The Introit, Epistle, and Gospel of this day, are the same 
that are said on the Feast of St. Catherine. 

PRAYER OF THE CHURCH. God, who amongst Thy 
other miracles hast bestowed the crown of martyrdom even 
upon the weaker sex, mercifully grant, we beseech Thee, 
that we who solemnize the festival of the blessed Barbara, 
Thy virgin and martyr, may by following her example come 
to Thee. Through Christ, our Lord, &c. 



INSTRUCTION FOR THE FEAST OF 
ST. NICHOLAS. BISHOP. 

/ December 6. J 

T. Nicholas, this great servant of God, whom St. 
Peter Damian calls the one chosen of Gocl from his 
mother's bosom, the ward of sanctity in childhood, 
the beauty of the young men, the honor of the old, 
the splendor of the priests, and the light of the bis- 
hops, was born at Patara in Lycia in 280, or rather 
j was then presented by God , in answer to their 
prayers, to his pious childless parents. Even as an infant he would 
abstain on Wednesdays and Fridays (the fastdays of that time) 




542 INSTRUCTION FOR THE FEAST OF ST. NICHOLAS, BISHOP. 

from his mother's milk, and during his whole life continued to fast 
on these days. He passed through his childhood free from all 
levity, and in such innocence and piety, that he could serve every 
one as a pattern of sanctity. The early death of his parents left 
him the heir to great wealth, which he distributed to the poor, 
that is, to those who were ashamed to beg, and gave the most to 
those whose poverty most endangered their salvation. This is 
illustrated in the following story: A certain man of noble birth 
had three daughters, but his poverty did not permit him to give 
them in marriage, and to obtain money he was willing to expose 
them to a life of infamy. St. Nicholas had scarcely heard of this, 
then he went in the stillness of night, and threw money enough 
into the nobleman's house to suffice for a dowry for one of his 
daughters. This he twice repeated, and the three maidens were 
married to three virtuous men. So brilliant a light of virtue w r as 
well worthy of being placed in an elevated setting. The bishop's 
seat at Myra w r as vacant, and God revealed to the priests as- 
sembled for the election, that that one was to be made bishop 
who the next morning would be the first in Church. This proved 
to be Nicholas who, notwithstanding his refusal to accept, was 
consecrated bishop. But the elevated position which he accepted 
only from obedience to God, but made him the more humble, 
charitable, and perfect in all virtue. God honored him with the 
gift of miracles, so that he was called the man of miracles, and to 
test his patience, permitted him to be persecuted for his faith; he 
was exiled, was put in chains and thrown into prison, until the 
Church received peace. Then he attacked with all energy the 
heresy of Arius who denied, that Christ is God, and, at last, ex- 
hausted by his untiring labors for the salvation of souls and 
adorned w T ith the light of the most beautiful virtues, he died in 
327, after a short and not severe illness, saying the w r ords: "Lord, 
my soul has hoped in Thee; receive it into Thy hands!" In the 
year 1087 his relics were brought by some 'merchants to Bari, in 
the kingdom of Naples, and were honored by the Lord by the 
most conspicuous miracles. St. Nicholas is generally represented 
in the robes of a bishop, with mitre and crosier, a Bible and three 
golden apples in his left hand. The Bible is to signify his zeal to 
keep the doctrines of Christ unstained, and the three golden apples 
the three maidens whom he rescued from infamy, as well as the 
many works of mercy he performed up to the time of his death. 

The Introit of the Mass reads: The Lord made to him 
a covenant of peace and made him a prince, that the 
dignity of priesthood should be to him forever. Lord, 
remember David and all his meekness. {Ps. cxxxi.) Glory 
be to the Father, &c. 

PRAYER OF THE CHURCH. God, who by innumer- 
able miracles hast honoured blessed Nicholas the Bishop: 



INSTRUCTION FOR THE FEAST OF ST. NICHOLAS, BISHOP. 543 

grant, we beseech Thee, that by his merits and intercession 
we may be delivered from eternal flames. Thro 1 . 

EPISTLE. (Hehr. xiii. 7 — 17.) Brethren: Remember your 
prelates who have spoken the word of God to you: whose 
faith follow, considering the end of their conversation. Jesus 
Christ yesterday and to-day: and the same for ever. Be not 
led away with various and strange doctrines. For it is best 
that the heart be established with grace, not with meats: 
which have not profited those that walk in them. We have 
an altar, whereof they have no power to eat who serve the 
tabernacle. For the bodies of those beasts, whose blood is 
brought into the Holies by the high-priest for sin are burned 
without the camp. Wherefore Jesus also, that he might 
sanctify the people by his own blood, suffered without the 
gate. Let us go forth therefore to him without the camp, 
bearing his reproach. For we have not here a lasting city, 
but we seek one that is to come. By him therefore let us 
offer the sacrifice of praise always to God, that is to say, the 
fruit of lips confessing to his name. And do not forget to do 
good and to impart; for by such sacrifices God's favour is 
obtained. Obey your prelates, and be subject to them. For 
they watch, as being to render an account of your souls. 

EXPLANATION. The apostle here admonishes the He- 
brews, that is, Jews, who although converted to Christianity, 
had still the idea, that Judaism must be connected with Chris- 
tianity, that they must honor their spiritual directors, and imi- 
tate their virtues, their living faith, which led them to a bless- 
ed and glorious end. He exhorts them to keep watch against 
strange and false doctrines, for Christ, that is, His doctrine, re- 
mains unchanged. He teaches them especially not to think too 
much of sacrifices and different sorts of food, which were ordered 
by the Jewish law, for these cannot strengthen the heart, cannot 
justify and sanctify us, this can be done only by the grace of the 
gospel : the use of the Sacraments, the blessed Sacrament of the 
Altar. Of this, indeed, the Jews who serve the tabernacle, that 
is, those who observe the Old Law, are not allowed to partake, 
because the Law forbids them also to partake of the annual pro- 
pitiatory sacrifice which was burnt outside the gates of the city 
of Jerusalem. This propitiatory sacrifice was a type of Jesus who, 
laden with ignominy by the Jews, also sacrificed Himself outside 
the gates of the city on the cross. If, therefore, they wish to have 
part in the sacrifice of Jesus, and partake of it, they must leave 
the camp, that is, give up the Old Law, cling with a strong faith 



544 INSTRUCTION FOR THE FEAST OF ST. NICHOLAS, BISHOP. 

to Jesus, and bear with the reproach cast on Him. If they suffer 
with Him , it lasts not long, for we are here without an abiding 
place, seeking heaven. Through Christ, that is, by acknowledg- 
ing Him as the real Redeemer, they should at all times bring to 
God the sacrifice of praise and connect this sacrifice with deeds 
of mercy which are especially agreeable to God. They should 
faithfully obey their superiors, or pastors, because these pastors 
are concerned for their soul's salvation and are accountable for 
them. 

As the Jews had no share in the sacrifice of Christ, because 
they kept to the Old Law, so also you will have no share in it, so 
long as you keep with the world. Fly from the world and keep 
with Christ, as so often exhorted by the spiritual superiors to 
whom you owe faithful obedience. 

GOSPEL. (Matt. xxv. 14—23.) At that tlme: Jesus spoke 
this parable to his disciples : A man going into a far country, 
called his servants, and delivered to them his goods. And to 
one he gave five talents, and to another two, and to another 
one, to every one according to his proper ability: and im- 
mediately he took his journey. And he that had received the 
five talents went his way and traded with the same, and 
gained other five. And in like manner he that had received 
the two, gained other two. But he that had received the 
one, going his way digged into the earth, and hid his lord's 
money. But after a long time the lord of those servants 
came, and reckoned with them. And he that had received 
the five talents coming, brought other five talents, saying: 
Lord, thou didst deliver to me five talents: behold, I have 
gained other five over and above. His lord said to him : Well 
done, good and faithful servant, because thou hast been faith- 
ful over a few things, I will place thee over many things: 
enter thou into the joy of thy lord. And he also that had 
received the two talents came and said : Lord, thou deliver- 
edst two talents to me : behold, I have gained other two. His 
lord said to him: Well done, good and faithful servant, be- 
cause thou hast been faithful over a few things, I will place 
thee over many things : enter thou into the joy of thy lord. 
. Who is he who went into a fa?' country? 

This is Christ who by His ascension into heaven, has gone 
away from earth, and will come again at the judgment. 



INSTRUCTION FOR THE FEAST OF ST. NICHOLAS, BISHOP. 545 

What is to be understood by the talents? 

A talent in our money amounts to about four thousand dol- 
lars; but here the talents are a figure of the threefold gifts of 
God. In the first part are the gifts of nature: a keen intellect, 
a ready wit, a good memory, science and skill, as also health, 
strength, and beauty; the second part comprises the gifts of 
grace, that is, inward inspiration and enlightenment, faith, hope, 
charity, and other virtues; the third the gift of miracles, 
the apostolate and pastorship, the power of discerning spirits, 
of prophecy, of healing, of tongues, &c. 

How does God distribute these talents? 

God distributes His gifts variously, by virtue of His unlimited 
power, as Lord of all. To one He gives much, to another little. 
If one receives much, he must not become prodigal, if little, not 
fainthearted, but work with that which he has received, accord- 
ing to his ability, for the honor of God, the good of his neighbor, 
and the salvation of his own soul. More than this God does not 
require, but He certainly exacts more from him who has received 
much than from him who has received little. 

Who are meant by those who with five talents gained five, and with 
two talents gained two ? 
Those who have worked scrupulously with the gifts which God 
has given them. They deserve equal praise, and are received with 
equal joy by the householder, and equally rewarded for their 
fidelity. God does not judge by the extent of the merits, but his 
merciful eye regards our good will, obedience, diligence, and the 
obstacles under which we labored. 

Who are understood by the servant ivho buried his talent in the 

earth? 

Those who, whether of high or humble position, make no use 
of God's gifts, and will, therefore, be deprived of them at the 
Last Day and cast into hell. 

Why says the Lord: Enter then into the joy of thy Lord? 
Because God rejoices at man's salvation, and because His 
faithful servants will find eternal joy in beholding and possessing 
Him in heaven. 

PKAYER. I thank Thee, my divine Saviour, for all the 
gifts and graces which Thou hast given me, and I am griev- 
ed from my heart, that I have so illused and neglected them. 
Be merciful to me, and give me the grace to use my talents, 
as did St. Nicholas, with all energy for Thy honor and my 
own salvation, so that Thou mayest say to me on the Day of 
Judgment: Well done, good and faithful servant, be- 



35 



546 INSTRUCTION FOR THE FEAST OF THE IMMACULATE CONCEPTION 



cause thou hast been faithful over a few things, I 
will place thee over many; enter thou into the joy 
of thy Lord. 



INSTRUCTION FOR THE FEAST 
OF THE IMMACULATE CONCEPTION 

OF THE BLESSED VIRGIN MARY. 

f December 8 J 

N this day and the ensuing eight days, the 
Catholic Church celebrates with special so- 
lemnity the happy, immaculate conception of 
the blessed Virgin Mary. 

What does the Catholic Church understand by 
& o immaculate conception? 

By immaculate conception she does not understand that great 
grace by which Mary preserved herself pure from every, even 
the least, actual sin ; for, as concerns this, the Church has long 
since declared, that Mary never committed a sin; nor does she 
understand by it her continual virginity, for that, both before and 
after the birth of her divine Son, Mary remained a pure virgin, 
has been for a long time a doctrine of faith; nor yet that she was 
sanctified before birth, as were the Prophet Jeremias and John, 
the Baptist, who were both conceived in sin, but by a special 
grace of God were released from it before their birth; neither 
does she understand by it the conception of Christ from the Holy 
Ghost, that is, that Mary unstained conceived the Son of God by 
the Holy Ghost, and without the assistance of man, for this was 
always the unalterable doctrine of the Church; she does under- 
stand by it that exalted preference, that unshared priv- 
ilege, by which the blessed Virgin Mary in the first 
moments of her conception by special grace and pre-* 
ference on the part of God in reference to the merits 
of Jesus, our Saviour, was preserved from every stain 
of original sin. 

What has until now been held by the Church in regard to this 

privilege ? 

The Catholic Church has always been of the pious opinion, 
that Mary, the blessed Mother of the Bedeemer, was conceived 
immaculate without the stain of sin, that her most pure soul had 
never from the first moment of her existence the least shadow of 
sin. This devout view was embraced by all the saints, the most 
learned and most faithful children of the Church. We have testi- 
mony of this which goes back to the times of the apostles, in a 




OF THE BLESSED VIRGIN MARY. 



547 




writing concerning the sufferings of St. Andrew, in which it is 
said: "As the first man was created from the spotless earth, so 
was it necessary, that the perfect man (Christ Jesus) should be 
born of an immaculate virgin." St. Justin, who died a martyr in 
the year 167 after Christ, compares the blessed Virgin with Eve, 
before she sinned and while she was still a virgin. St. Amphilochus 
says: u He who created the first Eve free from shame, created 
the second without spot or stain." Origen, one of the fathers of 
the Church, writes, that she was neither surprised by the person- 
ated serpent, nor infected by his poison, and calls her a pure and 
immaculate mother. St. Ephrem calls her the undefiled, the 
strong, the inviolate, the most chaste virgin, far removed from all 
spot and stain. The Abbot St. Sabbas says of Mary: "On thee 
who never took part in any guile, I place my hope. No one but 



35* 



548 INSTRUCTION FOE THE FEAST OF THE IMMACULATE CONCEPTION 

thee, Lady, is without fault, and besides thee no one is un- 
sullied and spotless." St. Ambrose calls Mary a virgin who by 
the grace of God remained always free from all shadow of sin. 
St. Augustine says: "When there is mention made of sin, the 
Virgin of whom on account of our Lord no question is to be ask- 
ed, must be excepted." St. Proclus says, "that the holy Mother 
of God was made by the purest God free from all stain." St. Ful- 
gentius says: "The wife of the first man was led astray and her 
soul soiled by the malice of sin, but in the mother of the second 
(Christ) the grace of God preserved the soul as well as the body 
inviolate." St. Pasch. Radbertus testifies: "It is certain, that 
Mary was free from original sin;" and St. Peter Damian says: 
"The flesh of the Virgin taken from Adam, would not submit to the 
stain of Adam," and before him the pious Doctor Alkuin writes 
of Mary: "Thou art beautiful as the moon and free from all spot 
and every shadow of changeableness !" And St. Ildephonsus says: 
"It is certain, that Mary was free from original sin." An im- 
mense number of saintly men and theologians maintained the same. 
Many of them argued with the greatest keenness and 1he most 
indefatigable zeal the part of the blessed Virgin ; the teachers at 
the universities of Paris, Salamanca, Coimbra, Naples, Cologne, 
Mayence, Ingolstadt, &c, made it by vows their duty to inculcate 
this great privilege of the most favored Virgin, and to defend 
it by speech and by writings. Celebrated orders of monks, espe- 
cially the orders of St. Francis and St. Ignatius, made it their 
duty to advance among the people this pious faith of the imma- 
culate conception. A great number of popes and bishops also 
honored the immaculate conception and forbade the contrary doc- 
trine to be taught. Even kings, princes, and emperors counted it 
their great honor to pay homage to the immaculate conception of 
the Queen of Heaven. At last the Catholic Church gave definite 
expression to this universally held belief, by declaring in the 
Council of Trent, that in the resolutions relating to original sin, 
the Virgin Mary was not included, and confirmed the festival of 
the immaculate conception, introduced by St. Anselm in the tenth 
century, and since that time observed in all the Churches. 

Still, this glowing veneration of all Catholic hearts for the im- 
maculate conception, this pious view held by the whole Catholic 
Church, was not yet a matter of faith, that is, the Catholic Church 
had not yet laid down this great privilege of the Mother of God 
as a dogma and commanded us to believe it. It was still permitt- 
ed to us doubt this point, without being branded as heretics, al- 
though it was forbidden to teach or preach against it. But when, 
in the course of time, a large number of faithful, among them bi- 
shops and archbishops, whole religious orders as well as great 
nionarchs, besought the pope verbally and in writing, to pronounce 
himself publicly concerning the immaculate conception of the bless- 
ed Virgin, that is, to elevate the belief so widely spread through- 



OF THE BLESSED VIKGIN MARY. 



549 



out the Catholic Church to a dogma, the pope could no longer he- 
sitate to raise his voice in regard to this most important affair. 

What did the supreme pastor of the Church, the pope, then do in 
regard to the immaculate conception of the blessed Virgin? 

The present Pope Pius IX., who, as he himself testifies, has 
in many ways experienced the assistance of the great Queen of 
Heaven, was urged hy his love and childlike veneration for the 
blessed Mother of our Lord, to set the last brilliant diamond in 
her crown of glory, and give the so heartily desired judgment 
concerning the immaculate conception, but he did not wish to be 
precipitate. He first addressed, on the 2. Februar 1849, a circular 
to all the primates, patriarchs, archbishops, and bishops of the 
whole Catholic world, requesting them to send him reports of the 
devotion of their clergy and the faithful concerning the immacu- 
late conception, and the extent of their desire in the matter, that 
the case might be decided by the Apostolic See; at the same time 
he urged them to pray with him, that God w r ould give him the 
necessary enlightenment, and to call upon the clergy and the 
faithful for their prayers. When this was done, five hundred bi- 
shops in different parts of the world declared, that they and their 
flocks firmly believed that Mary, the most favored Virgin , was 
preserved from every stain of original sin, and that they earnestly 
desired that the pope might raise this pious opinion to a dogma 
of the Church. Then the holy father, full of delight, invited the 
bishops of the different countries to come to Rome, and gather 
around and consult with him. About one hundred and fifty bi- 
shops, and a large number of learned men and superiors of spiri- 
tual orders, came together at Rome, and the whole subject was 
once more maturely examined; and, at last, in 1854, the eighth of 
December, the day on which the Church celebrates the feast of 
the immaculate conception, was appointed as the day, on which 
the pope, the supreme head of the Church, the mouth of the apost- 
les, should solemnly announce the dogma of the immaculate con- 
ception. 

On this day the holy father ascended the Apostolic Chair in 
the splendid Church of St. Peter at Rome, and, having again in- 
voked the light of the Holy Ghost, surrounded by the assembled 
cardinals, archbishops,- and bishops, the clergy and the people, he 
opened his lips and amid the perfect silence which reigned in 
that immense Church, in a loud voice and with the most profound 
reverence and emotion read the decree by which he solemnly pro- 
nounced and established, that : 

"It is a dogma of faith, that the blessed Virgin Mary by a 
special grace and privilege of God, on account of the merits of 
Jesus Christ, the Redeemer of mankind, w r as from the first in- 
stant of her conception protected and preserved from every 
stain of original sin." 



550 INSTRUCTION FOE THE FEAST OF THE IMMACULATE CONCEPTION 

Thus lias the head of Catholic Christianity drawn aside the veil 
which until now obscured the full glory of the Queen of Heaven, 
that now in stainless loveliness shines radiant over the whole world. 
The truth, that the blessed Virgin Mary was conceived immacu- 
late, is no longer a pious opinion, but an article of faith which 
every Catholic who wishes to remain a child of the Church, must 
profess with heart and with lips. 

But, perhaps, the decision of the pope concerning the immaculate 
conception is a new doctrine? 

By no means ; it is an old belief, established upon the holy 
Scriptures, and laid down in the bosom of the Church, but not 
previously solemnly pronounced and made public. The pope can- 
not make a new article of faith, but he can and must announce that 
as a revealed truth, which is established by the holy Scriptures 
and has been everywhere and at all times believed as a revealed 
truth by all true Christians. But if there is a truth founded on 
the holy Scriptures and tradition, of which the pope, the repre- 
sentative of Christ on earth, speaks officially as such, then every 
Catholic is bound to believe and openly to acknowledge it. As 
we have already seen, the doctrine of the immaculate conception 
has been believed since the times of the aposties, and it is also 
established by the holy Scriptures. In the oldest of the sacred 
Books in the Book of Genesis (iii. 15.), is one of the most weighty 
passages on this subject which reads: I will put enmities be- 
tween thee and the woman, and thy seed and her seed; 
she shall crush thy head, and thou shalt lie in wait for 
her heel. These words Cod Himself spoke to Satan, the serpent, 
immediately after the fall of the first man, announcing that a woman 
should come and crush his head, that is, destroy his power; and 
all Catholic interpreters and holy fathers agree, that this woman 
is the blessed Virgin. Mary is,' therefore, placed by God Him- 
self as Satan's enemy, and must have been free from original sin 
from the first moment of her conception , otherwise she would 
have been, as St. Paul, the Apostle, says, a child of God's wrath 
and been under the power of Satan. In the gospel of St. Luke 
(i. 27.), it is furthermore said: And the angel being come in, 
said to her: Hail, full of grace, the Lord is with thee, 
blessed art thou amongst women. The angel, by the di- 
rection of God, called Mary: full of grace, that is, more than 
any of the just endowed with God's sanctifying grace, as the holy 
fathers agree. But would Mary be full of sanctifying and all other 
graces, had she once for one moment of her life been without 
grace and burdened with sin ? Would God have permitted, that 
the blessed Mother of His only begotten Son, from whom He re- 
ceived flesh and under whose heart He rested, should be once 
touched by sin, once, though but for an instant, in the power of 
Satan? No; God's hand preserved her; by His grace and by the 



OF THE BLESSED VIRGIN MARY. 



551 



infinite merits of her divine Son, she remained free from every 
stain of sin, and the Church most justly applies to her the words 
of the holy Scripture: Thou art all fair, my love, and 
there is not a spot in thee. {Cant. iv. 7.) 

What instructive meaning has the immaculate conception of the 
blessed Virgin for every Catholic? 

The immaculate 'conception teaches Catholics to know in some 
measure the infinite holiness of the Trinity of God, which makes 
sin so hateful and detestable to Him. The Heavenly Father could 
not see His beloved daughter for one moment stained by sin. The 
Divine Son could not wish to choose for His mother a virgin 
upon whose soul there was a vestige of sin. The Holy Ghost 
whose most pure bride Mary is, was not willing, that Mary's 
heart, His dwelling place, should ever be for one instant soiled by 
sin. Behold, how God detests sin ! The immaculate conception 
also teaches us the inestimable treasure of sanctifying grace. Mary 
received this priceless treasure from God even in the first moment 
of her conception, without it she w r ould never have become the 
Mother of the Saviour. And thou, my Christian, hadst this treas- 
ure not at thy conception, it is true, but thou didst receive it in 
holy Baptism ; there God's hand arrayed thee in the snow-white 
garment of innocence ; there He sanctified thy soul, and the Holy 
Ghost selected it for His dwelling place. Mary preserved this in- 
estimable treasure until death, she was always blooming as a pure 
lily, the breath of sin never soiled her loveliness. Ask thyself: 
Do I still possess entire this treasure which was given to me in 
holy Baptism; have I preserved my soul's beauty from the poison 
of sin, have I soiled it, destroyed it, lost it? 0, if thou hast lost 
it, this precious gift, how unhappy then art thou ! If thou hast 
had this great misfortune, by sin to have stained thy garment of 
baptismal innocence, have lost the sanctifying vesture : for thee, 
Mary, the peerless Virgin, has borne the Saviour whose sacred 
blood cleanses from every sin, whose infinite merits, if thou art 
contrite and dost confess thy sin, will restore to thee the sancti- 
fying grace. But for the Saviour this treasure would be forever 
lost to thee, and thy soul forever lost. But for this Saviour Mary 
would not have been preserved from original sin, would not have 
received the sanctifying grace at her conception. Here can the 
necessity of salvation by Christ be learned, gratefully thanking 
God who has given us such, and praising Mary who had the grace 
to receive and give birth to Him. In the immaculate conception, 
Christian, thou canst learn to know somewhat of the priceless 
value of virginity. Jesus chose a pure and immaculate virgin for 
His mother, who should be the mirror of all virginal souls, her 
most pure and immaculate image should be continually presented 
to the corrupted world to show, how T above all price is virginity in 
the eyes of the Lord. 



552 INSTRUCTION FOR THE FEAST OF THE IMMACULATE CONCEPTION 



Introit of the Mass: I will greatly rejoice in the Lord, 
and my soul shall be joyful in my God: for he hath 
clothed me with the garment of salvation, and with 
the robes of justice he hath covered me, as a bride- 
groom decked with a crown, and as a bride adorned 
with her jewels. (Ps. lxx.) I will extol thee, Lord, for 
thou hast upheld me, and hast not made my enemies 
to rejoice over me. (Ps. xxix.) Glory, &c. 

PRAYER OF THE CHURCH. God, who by the im- 
maculate conception of the blessed Virgin didst prepare a 
worthy dwelling for Thy Son, grant, we beseech Thee, that 
Thou who because of the foreseen death of Thy Son didst 
preserve her from all stain, wouldst permit us by her inter- 
cession to come to Thee free from sin. Amen. 

LESSON. (Prov. viii. 22 — 25.) The Lord possessed me in 
the beginning of his ways, before he made any thing, from 
the beginning. I was set up from eternity, and of old before 
the earth was made. The depths were not as yet, and I was 
already conceived, neither had the fountains of waters as yet 
sprung out: the mountains with their huge bulk had not as 
yet been established: before the hills I was brought forth: 
he had not yet made the earth, nor the rivers, nor the poles 
of the world. When he prepared the heavens, I was there: 
when with a certain law and compass he enclosed the depths : 
when he established the sky above, and poised the fountains 
of waters: when he compassed the sea with its bounds, and 
set a law to the waters, that they should not pass their 
limits: when he balanced the foundation of the earth, I was 
with him forming all things, and was delighted every day, 
playing before him at all times, playing in the world: and 
my delight is to be with the children of men. Now, there- 
fore, ye children, hear me, blessed are they that keep my 
ways. Hear instruction and be wise, and refuse it not. Bless- 
ed is the man that heareth me, and that watcheth daily at 
my gates, and waiteth at the posts of my doors. He that 
shall find me, shall find life, and shall have salvation from 
the Lord. 

EXPLANATION and APPLICATION. This lesson is first a 
pancgyrick on the divine, uncreated "Wisdom, the eternal Son of 
God, who at all times and before all things was with God and in 
God, by whom was made everything that was made, ordered and 



OF THE BLESSED VIRGIN MARY. 



553 



preserved; who rejoices in His works, loves them, and who ad- 
monishes man to love and imitate Him, and promises to him 
temporal and eternal happiness. The Church causes this lesson 
to be read on this day, because the greater part of it can be ap- 
plied to Mary; for of Mary it can be truly said, that she also 
possessed the first place in the heart of God beyond all creatures, 
as the most holy and excellent of creatures. For this reason the 
Church also applies to her the words of the wise man: I came 
out. of the mouth of the Most High, the first born be- 
fore all creatures. {Eccl. xxiv. 5.) For she, as St. Richardus 
says, is the most worthy of all; no one has received so full a 
measure of purity and of all supernatural gifts ; in no creature 
are the marvels of divine goodness so visible as in her. Admire, 
devout soul, this masterpiece of Almighty God, and make fre- 
quent use of the words of St. Chrysostom : 

"Hail, Mother of God and our Mother! Hail, Heaven 
in which God Himself dwells ! Throne of grace from which 
the Lord distributes His graces! Pray always to Jesus for 
us, that on the Day of Judgment we may receive forgiveness 
and eternal salvation. 11 

GOSPEL. {Luke i. 26 — 28.) At that time: The angel 
Gabriel was sent from God into a city of Galilee, called Na- 
zareth, to a virgin espoused to a man whose name was Jo- 
seph, of the house of David; and the virgins name was Mary. 
And the angel being come in, said unto her: Hail, Mary, full 
of grace, the Lord is with thee; blessed art thou amongst 
women. 

Why is the gospel of the angel's message and greeting read in the 
Mass of this day? 
Because the words of this gospel have a significant relation 
to the immaculate conception and indescribably great honor of 
the blessed Virgin, as shown by the words: Hail, Mary, full of 
grace, the Lord is with thee; blessed art thou amongst 
women. 

Why did the angel call Mary full of grace? 

Because Mary was filled with grace, even before she came 
into this world ; because she always increased in grace ; because 
she was to bear the Author of all grace ; that we may consider 
how Mary obtains for us the treasures of divine grace. 

Mary was filled with grace even before her birth. As we are 
all conceived in sin, as children of a sinful ancestor, we are, 
therefore, afflicted with sin before our birth. Mary was free by 
the privilege of the immaculate conception from all sin ; her soul, 



554 INSTRUCTION FOR THE FEAST OF THE IMMACULATE CONCEPTION 

pure and adorned with sanctifying grace, came forth from the 
hands of the creator, and without the least prejudice to its purity 
and sanctity was united to her most pure body, from which the 
Saviour was to take His humanity. She could not have lacked 
from the first instant of her existence that original sanctity and 
justice, which were the most beautiful adornments of our natural 
ancestress, Eve. 

But Mary from the first moment of her conception was not 
only in grace but full of grace, because God appointed her for 
the highest dignity, for the dignity of being the Mother of His 
only begotten Son, and had consequently presented her with the 
full measure of corresponding plenitude of graces and gifts of the 
Holy Ghost ; according to the opinion of many learned men, the 
measure of grace which the blessed Virgin received at her imma- 
culate conception, was greater than that which all the angels and 
blessed now in glory possess. 

Mary ever increased in grace: But the path of the just, 
as a shining light, goeth forward and increaseth even 
to perfect day. (Prov. iv. 18.) The life of the blessed Virgin 
especially confirms the words inspired by the holy Ghost, who, 
having already at her conception shed the fulness of His graces 
upon Mary, did not cease to shower the treasures of His good- 
ness upon her, in order to prepare her to be a worthy dwelling of 
the divine Son. But what abundance of grace did she not re- 
ceive, when the Holy Ghost overshadowed her, and the divine 
Son, who is Himself the infinite plenitude of grace, came into her 
most pure body ! Above all this, there yet came that rich supply 
of grace by which her zealous, constant, perfect and faithful co- 
operation made Mary increase every moment in grace and filled 
her measure of grace. Thus St. Bonaventura says: "As all the 
waters meet in the sea, so all the graces were united in Mary." 

Mary has borne the Author of all grace, Jesus Christ. In 
Jesus all the treasures and riches of grace are contained , and 
assuredly His most blessed Mother received the richest, over- 
flowing measure of His abundance, not for herself only, but for 
us. "Mary," says St. Thomas of Aquinas, "is not full of grace 
for herself only, but for all. Every saint has, it is true, received 
grace by which to assist some men ; but Mary received so many, 
that she could cooperate in the salvation of the whole world, 
which after Jesus Christ she only could do." "With what senti- 
ments of devotion should we not venerate Mary," says St. Bernard, 
"since the Most High has bestowed the fulness of all good upon 
her, while we know, that, if there exist any hope, if there be any 
grace, if there be any salvation, it flows from her to us!" 

Why did the angel say to Mary: The Lord is with thee? 
Because God is with the blessed Virgin in an extraordinary 
manner. It is well particularly to notice, that the archangel 



OF THE BLESSED VIRGIN MARY. 



555 



Gabriel did not say to Mary as the angel did to Gideon: The 
Lord be with thee {Judges vi. 12.), but: The Lord is with 
thee. These words are not, therefore, the wish that the favor, 
the blessing, the protection of God may be with Mary, but the 
positive declaration that the Lord really is with Mary, not simply 
because of His omnipotence and omnipresence by which He is 
with all His creatures, nor merely because of His goodness, love 
and intimacy by which He is with all the just. He is with her in a 
peculiar manner, since she by her dignity of being the Mother of 
God came into such close relationship with the Triune God, that 
our intellect can conceive nothing nearer. She became the chosen 
Mother of the Son of God, the dearest, the most favored daughter 
of the Heavenly Father, and the pure, beloved bride of the Holy 
Ghost. "God the Father was with her," here says St. Bonaven- 
tura, "as with His most noble daughter; God the Son was with 
her as with His worthy Mother ; God the Holy Ghost was with 
her as with His most pure bride." 

Why did the angel say to Mary: Blessed art thou amongst 

women? 

Because he desired to honor her as the most Blessed of her 
sex. She is the most Blessed of her sex, because she alone was 
selected among all for the Maiden-Mother of God ; because the 
first woman brought the curse, but Mary the salvation of the 
world. 

Mary: Mother of God! An honor, indeed, which in its exal- 
tation is second only to divinity. As the divinity itself so the 
honor of being the Mother of God, exceeds every thing which we 
are able to say or think of it. Mary: the Virgin Mother of 
God ! Mother and Virgin at the same time, what a wonderful pre- 
rogative! Though the greatest and most glorious of all mothers, 
she is the purest and most spotless of virgins, the queen of virgins ! 

But not only on account of her double glory as Mother of God 
and as a Virgin, Mary is the most Blessed of her sex, but because 
it was given to her to mediate for us and for the whole world. 
She is that woman, promised to our first and sinful parents in 
Paradise, who would crush the serpent's head; she gave to her 
Son the body with which He by His death on the cross, accom- 
plished the great work of salvation. 

EULOGY. "Praised and blessed be the holy and imma- 
culate conception of tha blessed Virgin Mary!" 

[Pope Pius VI. granted an indulgence of one hundred days to 
those who with contrition and devotion repeat the above prayer.] 



556 



INSTRUCTION FOR THE FEAST OF 
ST. THOMAS. THE APOSTLE. 

[ December 21 J 

Homas, otherwise called Didymus (twin), was 
a Galilean and a fisherman. Having been re- 
ceived by Christ as one of the apostles, he 
accompanied onr divine Saviour on all His 
journeys, shunning no danger. His courage 
and faithful adherence to his divine Master, 
were especially manifested at the time that 
our Lord went to Bethania to raise Lazarus to life, when the dis- 
ciples were afraid to accompany Him, because the Jews sought 
His life. "Let us go with Him," Thomas said to the other disciples, 
"that we may die with Him." His belief in Christ's resurrection 
staggered, but scarcely had Christ convinced him by showing His 
wounds, than he cried out at once, strong in faith: My Lord and 
my God! thus acknowledging the Saviour not only as man, as he 
saw with his eyes, but as God whom he could not see. St. Gregory 
says on this subject: "God permitted St. Thomas' doubts, for our 
good; and his unbelief is of more advantage to us than the ready 
faith of the other disciples, for he induced Christ to give us clearer 
proofs of His resurrection, thus strengthening our faith in it." 
After he had received the Holy Ghost, at Pentecost, and for some 
time preached the gospel in Judea, St. Thomas at the dispersion 
of the apostles went to the Eastern nations : to the Persians, Medes, 
Armenians, Hyrcanians, Bactrians, and according to later reports 
the doctrine of Jesus was heard from his lips in India and China. 
What trials, hardships and persecutions must he have suffered on 
these long journeys among unbelievers! According to the Roman 
Martyrology he died the death of martyr, being pierced with 
lances at Calamnia, now called Meliapor, a city of India. 

For three years Thomas had associated continually with Jesus, 
seen His miracles, and heard His doctrine, especially the doctrine 
of His resurrection, which He had often plainly foretold; and yet 
he doubted and found it hard to accept this truth. Whence came 
this? We find no other explanation than human weakness, or 
perhaps a little failing, occasioned perhaps by the intemperate 
sorrow at the death of Jesus, which caused Thomas to separate 
himself from the other apostles, who with Mary, the mother of 
the faithful, were assembled together, occupied in prayer and pious 
conversation, and thus to lose Christ's first appearance. If Thomas 
was in this manner shaken in his faith, how will it be with those 
Christians who hate all spiritual exercises, prayers, and edifying 
reading, on the contrary associate only with free-thinkers and 
ridiculers of the Church, and read irreligious books? 




INSTRUCTION FOR THE FEAST OF ST. THOMAS, THE APOSTLE. 557 



[For the Introit of Mass see the Feast of St. Andrew.] 
PRAYER OF THE CHURCH. Grant, Lord, we beseech 
Thee, that we may rejoice on the solemnity of Thy blessed 
Apostle Thomas; to the end that w r e may always have the 
assistance of his prayers, and zealously profess the faith he 
taught. 

EPISTLE. {JSphes. ii. 19 — 22.) Brethren: You are no 
more strangers and foreigners: but you are fellow-citizens 
with the saints, and the domestics of God, built upon the 
foundation of the apostles and prophets, Jesus Christ himself 
being the chief corner-stone : in whom all the building being 
framed together, groweth up into a holy temple in the Lord. 
In whom you also are built together into an habitation of 
God in the spirit. 

EXPLANATION. The apostle here says to the Ephesians and 
to all baptized Christians: Now that you are baptized, you are no 
longer foreigners and strangers, that is, without the rights of a 
citizen, as before when you were yet gentiles; you are now by 
baptism fellow-citizens with the saints, and belong now to the large 
family of God, to the Church, have, therefore, part in its riches, 
and are heirs of heaven. The Church to which you belong, is 
firmly founded on the teachings and faith of the prophets and 
apostles, having for their corner-stone Christ, who unites you 
with Him, who holds the entire building together, and causes the 
Church to spread itself ever more and more, receiving ever more 
and more faithful within it, whom He by His grace purifies and 
sanctifies ; and thus there stands a holy spiritual temple, the corner- 
stone of which is Christ, its foundation the apostles, its spiritual 
stones the living Christians, among whom are you, and those who 
live only in and for Christ, the Lord. What a happiness is yours, 
that you by baptism have been brought into this temple as a living 
stone in its walls ! But if you do not preserve the living faith in 
Christ, if you live not in accordance with His doctrine, then will 
you be taken away and to your greatest misfortune cast out as 
unfit for this temple, the Church. 

[See Gospel and Explanation for first Sunday after Easter.] 



PRACTICAL INSTRUCTIONS CONCERNING FAITH AND 



He just man, says St. Paul, liveth by faith {Rom. i. 17.), 



JL that is, as a farmer lives by his labor, an artist by his art, 
receiving his food and support from it, so the true Christian finds 
the life, health and strength of his soul in his faith. And as ma- 
terial life shows itself by certain external acts and signs, so the 




SUPERSTITION. 



558 PRACTICAL INSTRUCTIONS CONCERNING FAITH, &c. 

spiritual life shows itself by actions dictated by faith: he, who 
possesses this spiritual life prays fervently, gives alms according 
to his means, exercises himself in all charitable deeds towards his 
neighbor, fasts and lives strictly, walks in the presence of God, 
avoiding every sin, and he performs all because he is animated by a 
lively faith which teaches him, that God is a just judge, the severe 
punisher of all evil, the liberal rewarder of all good, who Himself has 
said, that heaven must be forced, and only those who use force, can 
gain it. An indifferent Christian, on the other hand, who has only a 
dead faith, does of all that it requires, nothing ; but sets his heart 
on temporal things, seeks only the happiness of this world, and to 
gain it, does not avoid even superstitious means. Superstition, ge- 
nerally, consists in venerating God in a manner which is not pleasing 
to Him, in ascribing to things a supernatural value which from God 
and His Church they have not, and in even seeking aid from evil spi- 
rits. It is, therefore, superstition to apply to vain, even sinful pur- 
poses that which is instituted by Christ and His Church for the sal- 
vation of souls. There are people so blind, that they fancy that in 
searching for a concealed treasure, nothing is necessary for success 
but the saying of Mass by a priest at midnight; who imagine by the 
repetition of certain prayers to have luck in a lottery; or that by 
diligently saying such and such prayers and wearing amulets, &c, 
they are sure of salvation. This is all pure superstition and sin, 
for these things have no strength or influence. It is superstition 
to find out from fortune tellers prayers, blessings, conjurations, 
&c, hy which to dispel sickness, guard against danger, inflict in- 
juries upon others, to foretell future events by cards and by vain 
interpretation of dreams, think to win in lotteries, and all si- 
milar things. Those who believe in such deceivers or ask their 
advice, are guilty of superstition. The most abominable super- 
stition is practised by those who go so far as to seek help and ad- 
vice from evil spirits, since the evil spirits have not the smallest 
possession of their own, nor of themselves any knowledge. "In 
the just judgment of God," says St. Augustine, "it sometimes hap- 
pens, that those superstitious men who seek from evil spirits to 
find out things hidden, are made over curious and become involv- 
ed in the manifold snares of pernicious error. How sinful such 
superstition is, is evident from its own nature, since by it we set 
aside God and have no confidence in Him. If God curses those 
who turn their hearts from Him and place their confidence in man 
(Jer. xvii. 5.), what must those expect who stoop to these super- 
stitions? If you have fears, that such and such things are super- 
stitious, go to your pastor and seek information. 

PETITION. most benign Jesus! who didst permit the 
doubting and wavering Thomas to touch Thy sacred wounds, 
and thus freedst him from his unbelief, heal me also, and give 
me a firm, strong and lively faith, which will continually 



• 

INSTRUCTION FOR THE FEAST OF ST. STEPHEN, &c. 559 



urge me to do that which is pleasing to Thee, and leave un- 
done all that is displeasing to Thee. 



INSTRUCTION FOR THE FEAST OF 
STEPHEN THE FIRST MARTYR. 

[December 26.] 



ST. 




Short history of the life and sufferings of this 
saint is contained in the epistle of this day, 
taken from the acts of the apostles, to which 
it is only necessary to add, that on account 
of his good name, his virtues, his wisdom and 
his zeal for the faith, St. Stephen was held 
worthy by the apostles of being ordained, by 
the imposition of hands, the first of the seven deacons whose duty 
it was, besides announcing the word of God, to attend to the poor, 
distributing alms among them. In the performance of these duties 
St. Stephen connected such disinterested love of his neighbor with 
such zeal for Christ, that he brought upon himself the most in- 
tense hatred of the Jew s, who finally stoned him to death, thus 
making him the first martyr for Christ, 

Thelntroit of the Mass is from Psalm CXVIIL: Princes 
sat and spoke against me: and sinners persecuted me; 
help me, Lord, my God, for thy servant hath prac- 
tised thy commandments. Blessed are the undefiled in 
the way, who walk in the law of the Lord. Glory &c. 

PRATER OF THE CHURCH. Grant, o Lord, we beseech 
Thee, that we may imitate him whose memoiy we celebrate, 
so as to learn to love even our enemies, because we now so- 
lemnize his martyrdom, who knew how to pray, even for his 
persecutors, to our Lord Jesus Christ, Thy Son. Who liveth. 

LESSON. {Acts vi. 8—10., vii. 54—59.) In those days: 
Stephen, full of grace and fortitude, did great wonders and 
signs among the people. Now there arose some of that which 
is called the synagogue of the Libertines, and of the Cyre- 
nians, and of the Alexandrians, and of them that were of 
Cilicia and Asia, disputing with Stephen. And they were 
not able to resist the wisdom and the spirit that spoke. Now 
hearing these things, they were cut to the heart, and they 
gnashed with their teeth at him. But he being full of the 
Holy Ghost, looking up steadfastly to heaven, saw the glory 
of God, and Jesus standing on the right-hand of God. And 



560 



INSTRUCTION FOR THE FEAST OF ST. STEPHEN 




he said: Behold, I see the heavens opened, and the Son of 
man standing on the right-hand of God. And they, crying 
out with a loud voice, stopped their ears, and with one ac- 
cord ran violently upon him. And casting him forth without 
the city, they stoned him: and the witnesses laid down their 
garments at the feet of a young man, whose name was Saul. 
And they stoned Stephen invoking and saying : Lord Jesus 
receive my spirit. And falling on his knees, he cried with a 
loud voice , saying : Lord, lay not this sin to their charge. 
And when he said this, he fell asleep in the Lord. 

INSTRUCTION. St. Stephen's innocence and sanctity were so 
great, that the angry Jews could not bring the least thing against 



THE FIRST MARTYR. 



561 



him. They, therefore, procured false witnesses who were required 
to testify, that he had blasphemed against God and the law; but 
severe as was this accusation, it did not disturb St. Stephen, be- 
cause his conscience upheld him. Learn from this, that there is 
no worse tormentor than a bad conscience, no better defender 
than a good one; for a good conscience is a continual feast and the 
best comforter in all annoyances (Prov. xv. 15.), it gf.es with us 
in prison, in distress, in death, yes even before the judgment seat 
of God. Though so innocent, and so unjustly, so maliciously per- 
secuted and stoned, St. Stephen prayed for his persecutors. Were 
not St. Stephen and other saints, who did the same, men like we? 
Can not we also, with God's grace, do what they have done? If 
we do not wish to do it, then we cannot call ourselves Christians; 
for the love of our neighbor, even of our enemy, is the principal 
mark of a Christian, and only by such love can we be true children 
of the Heavenly Father who maketh His sun to rise on the good 
and the bad, and raineth upon the just and the unjust. {Matt. v. 43.) 

GOSPEL. (Matt, xxiii. 34—39.) At that time: Jesus 
said to the Scribes and Pharisees : Behold, I send to you pro- 
phets, and wise men, and scribes: and some of them you 
will put to death, and crucify, and some you will scourge in 
your synagogues, and persecute from city to city: that upon 
you may come all the just blood that hath been shed upon 
the earth, from the blood of Abel the just, even unto the 
blood of Zacharias the son of Barachias, whom you killed 
between the temple and the altar. Amen, I say to you: all 
these things shall come upon this generation. Jerusalem, 
Jerusalem, thou that killest the prophets, and stonest them 
that are sent unto thee, how often would I have gathered 
together thy children, as the hen doth gather her chickens 
under her wings, and thou wouldst not? Behold, your house 
shall be left to you desolate. For I say to you, you shall not 
see me henceforth till you say: Blessed is he that cometh in 
the name of the Lord. 

Who are here understood by the prophets, wise men, and scribes? 

The apostles and disciples of Christ; "for these," says St. Jer- 
ome, "received different gifts of the Holy Ghost; some with the 
gift of prophecy foretold future events, some have known by the 
wisdom imparted to them, things which they should say, and the 
time in which to say them ; others had in their science a perfect 
knowledge of the law." 



36 



5{>2 INSTKU CTION FOE THE FEAST OF ST. STEPHEN, 




Did the Jews really put any of these to death? 
Yes; they stoned Stephen, they beheaded James, the brother 
of John; cast down another James from the temple, scourged 
Peter and others, exiled John, while Paul and Barnabas suffered 
one persecution after another. And so, says St. Paul, must all 
who wish to live devoutly for Christ, suffer persecution 
from the wicked. {Tim. iii. 12.) 

What is meant by: Upon you will come the just blood? 

This means, that the guilt and punishment for all the just blood 
that was shed upon the earth, would come upon the Jews, because 
they followed their fathers, although they had more knowledge 
than the fathers had. "Those who follow the wicked" , says St. 
Augustine, "are not only punished, as they deserve, for their own 
guilt, but for the guilt of those whom they follow." 



THE FIRST MARTYR. 



563 



Why does Christ here compare Himself to a hen? 
Because Christ had and still has the most sincere love and the 
most tender care for the salvation of the Jews and of all men; and 
as a hen calls her wandering little ones to her side, warns them 
from danger, and shelters them under her wings, so that nothing 
evil may befall them , "so Christ sought during His whole life", 
says St. Hilarius, u to save us by His doctrine, sighs, and sufferings; 
and as the hen exhausts herself and becomes, for love of her brood, 
entirely enfeebled, so for love us and to cure our weakness, Christ 
became frail man ; and as the hen turns here and there in accor- 
dance with her chickens, so Christ, full of mercy and compassion, 
moves in compliance with our capacity and our need." In this 
love He can and should be imitated by preachers, parents, and 
heads of families, who should strive to keep those under them 
from doing wrong, and by prayers, admonitions, exhortations, and 
warnings preserve them from danger. 

Who even now stone the preachers and put them to death? 

Those who by evil reports insult and lessen the influence of 
their pastor, despise preachers and their sermons. To such per- 
sons it may happen as it did to the Jews, that the faith will be 
taken from them and given to others more deserving of it. 

What is meant by the house made desolate? 
In the literal sense these words refer to the temple of Jeru- 
salem which together with the city was, as foretold by Christ, 
destroyed, forty years after His death, by the Romans; but in the 
figurative sense they represent the moral condition of the sinner 
who departs from the grace and guardianship of God, falls a prey 
to his enemies, and is hurried to perdition. 

SUPPLICATION TO ST. STEPHEN. St. Stephen, who 
wast so full of grace, love, and strength, whose innocence 
was so great, that thy countenance shone like an angel's, I 
beseech thee by the grace thou didst receive, so that at thy 
death thou didst see the heavens open and Jesus at the right 
hand of His Father, that thou wouldst ask from God for me, 
that, through purity of conscience and meekness of love, I 
may after thy example forgive all who insult me, pray for 
them, not only wishing them good, but doing them good in 
very deed, and thus receive the grace of a happy death. 
Through Christ, &c. 



36* 



564 



INSTRUCTION FOR THE FEAST OF ST. JOHN, 
THE APOSTLE. 

[December 27.] 

q - -. d 



Ohn, the son of Zebedee and of St. Salome, and 
brother of St. James, the greater, born about 
eight years later than Christ, was the youngest 
of the apostles, and before being called by Christ 
was a fisherman and disciple of St. John, the 
Baptist. When Jesus called him and his bro- 

& — m — -4 ther, they were mending their nets by the sea 

of Galilee. He obeyed the call and became our Lord's constant 
companion, and was with Peter and James His most intimate dis- 
ciple. Our Lord loved him beyond all the others, especially on 
account of his great purity of heart, gave him the most tender 
proofs of His affection, so much so, that at the Last Supper St. 
John was permitted to lean upon the Saviour's breast ; our Lord 
when dying, gave His beloved Mother Mary into his care, and she 
was taken home by St. John who never again left her. When the 
apostles dispersed to preach the gospel in different parts of the 
world, St. John went to Asia Minor, where he founded many con- 
gregations, and that he might be near them, he established his 
seat at Ephesus, from which city he watched over all the Churches 
of the country. He was taken to Rome in the year 95, during the 
reign of the cruel Emperor Domitian, and cast into a kettle of 
boiling oil, but by wonderful, divine assistance came out of it stron- 
ger than ever, and was then banished by the Emperor to the island 
of Patmos, now called Palmosa. Here he received those marvel- 
lous revelations, called the Apocalypse of St. John, which are in- 
cluded in the holy Scriptures and foretell the fate of the Church 
of God. After the death of Domitian, St. John returned to Ephesus, 
where at the prayer of the faithful and to refute the heresy which 
denied the divinity of Christ, he wrote his gospel, in which he 
soars like an eagle to the subject of Christ's divinity, and proves 
it indisputably against the heresies of Ebion and Cerinthus. About 
the same time he also wrote his three epistles, wherein he espe- 
cially urges to the love of God and one's neighbor. He constantly 
inculcated this love, especially in his old age, and when he could 
no longer, because of the weakness of age, deliver long sermons, 
he would always, when he appeared among the faithful, repeat 
these words: "My children, love one another," and when once 
asked: why he said always the same thing? he replied: "This is 
the commandment of God, and who observers this, does enough." 
For St. John believed he could not better repay the love which 
Christ had shown him, than by infusing into ail hearts the holy 
love, W'hich is the perfect bond and the mark of the true disciple 




INSTRUCTION FOR THE FEAST OF ST. JOHN, THE AFOSTLE. 5 $5 

of Jesus. St. John survived all the apostles ; at last in the year 
100 of our chronology, Christ called to Himself by a placid death, 
the man of nearly a hundred years, whom He loved so much. The 
sepulchre of the saint, which is on a hill outside the city of Ephesus, 
has been glorified by many miracles. 

Thelntroit of the Mass reads : In the midst of the Church 
the Lord opened hi s mouth and filled him with the spirit 
of wisdom and understanding, and clothed him with a 
robe of glory. {Eccl xv. 65.) It is good to give praise to the 
Lord, and to sing to thy name, Most High. (Ps. xcv.) 
Glory be to the Father, &c. 

PRAYER OF THE CHURCH. Mercifully, Lord, en- 
lighten Thy Church, that being taught by blessed John, Thy 
Apostle and Evangelist, she may come to Thy eternal re- 
wards. Thro 1 . 

LESSON. {Eccl. xv. 1 — 6.) He that feareth God, will clo 
good: and he that possesseth justice, shall lay hold on her. 
And she will meet him as an honourable mother. With the 
bread of life and understanding, she shall feed him, and give 
him the water of wholesome wisdom to drink: and she shall 
be made strong in him, and he shall not be moved: and she 
shall hold him fast, and he shall not be confounded: and she 
shall exalt him among his neighbours, and in the midst of 
the Church she shall open his mouth, and shall fill him with 
the spirit of wisdom and understanding, and shall clothe him 
with the robe of glory. She shall heap upon him a treasure 
of joy and gladness, and our Lord God shall cause him to 
inherit an everlasting name. 

ON PURITY. 

HE that loveth wisdom, saith the Holy Ghost, will 
obtain it; for it will not enter into a malicious 
soul, nor dwell in a body, subject to sins. (Wis. i. 4.) From 
his childhood St. John was an angel of purity, and was on this 
account especially loved by Jesus, and gifted by the Holy Ghost 
with such wisdom and understanding, that, as observed by St. 
Augustine, "St. John commences his gospel in a grander and nobler 
strain than that used by the other three evangelists." For while 
they walk on earth with the God- Man, saying but little concern- 
ing His divinity, St. John, as if forgetting the world, soars like an 
eagle not only far above the earth, but above the wide blue skies, 
above even the whole angelic hosts, to Him by whom all things 
were made, saying: In the beginning was the word. At the 



566 INSTRUCTION FOR THE FEAST OF ST. JOHN, THE APOSTLE. 

Last Supper he was permitted to lean upon our Lord's breast, 
and that which he silently imbibed in that union, he afterwards 
openly imparted. Strive, therefore, to maintain purity of heart, 
that thou mayst be, like St. John, a loved disciple of Christ, and 
be filled with heavenly wisdom. 

GOSPEL. {John xxi. 19 — 24.) At that time: Jesus said 
to Peter: follow me. Peter turning about, saw that disciple 
whom Jesus loved following, who also leaned on his breast 
at supper and said: Lord, who is he that shall betray thee? 
Him therefore when Peter had seen, he saith to Jesus: Lord 
and what shall this man do ? Jesus saith to him : So I will 
have him to remain till I come, what is it to thee? follow 
thou me. This saying, therefore, went abroad among the 
brethren, that that disciple should not die. And Jesus did 
not say to him: He should not die; but, so I will have him 
to remain till I come, what is it to thee? This is that dis- 
ciple who giveth testimony of these things, .and hath written 
these things : and we know that his testimony is true. 

What did Christ mean by the words: So I will have him to 
remain till I come. Follow thou me? 
He meant to say, that St. John was not to die a violent, but a 
natural death, while Peter was to be crucified, as our Lord had 
foretold. {John xxi. 18.) 

Why did our Lord not ansiver Peter's question? 
He wished to rebuke his inquisitiveness and instruct Him, that 
we should not be curious about our neighbor's affairs. He who 
busies Himself over much in his neighbor's concerns, is apt to 
neglect his own , and cause himself much annoyance and incon- 
venience. 

SUPPLICATION TO ST. JOHN. St. John, Christ's be- 
loved disciple, who leaned upon His breast at the Last Sup- 
per, to whom He from the cross entrusted His mother, I be- 
seech thee by these great graces, to obtain for me and all 
men purity of heart, sincere devotion to the dying Saviour 
and His blessed Mother, an ardent love for God and our 
neighbor, and, finally, a happy death. 

Why is wine blessed on this day and given to the faithful to drink ? 

That all who drink of this blessed wine, may be preserved 
from all diseases of body and soul, as God preserved St. John, 
who to confirm the truth of the Christian religion, drank of a 



INSTRUCTION FOR THE FEAST OF THE HOLY INNOCENTS. 5(j? 

rich, but poisoned wine, without being injured by it ; and that we 
may by St. John's intercession be strengthened and confirmed 
in the faith and be rightly inflamed with the love of God and our 
neighbor, of which this wine is a figure, and with which St. John 
was overflowing. Consequently when presenting the wine, the 
priest says : Drink the love of St. John, in the name of the Father, 
of the Son, and of the Holy Ghost. Amen. 



INSTRUCTION FOR THE FEAST OF THE 
HOLY INNOCENTS. 

3 [December 28 J 

He gospel of this day gives the history of the 
death of these children whom the Church 
regards as martyrs, because though they could 
not confess Christ with their lips, they did so 
by the death which they suffered on account 
3 of Herod's hatred of Christ. 

The Introit of the Mass is from the eighth Psalm: Out of 
the mouth of babes and sucklings thou hast perfected 
praise, because of thy enemies. Lord, how admirable 
is thy name in the whole earth. Glory, &c. 

PRAYER OF THE CHURCH. God, whose praise the 
Holy Martyrs, the Innocents, published this day, not by 
speaking, but by dying: mortify in us all our vicious incli- 
nations, that we may shew forth, in our actions, thy faith 
which we profess with our lips. Thro 1 . 

LESSON. (Apoc. xiv. 1 — 5.) In those days: I beheld the- 
Lamb standing on mount Sion, and with him a hundred 
forty-four thousand, having his name, and the name of his 
Father written on their foreheads. And I heard a voice from 
heaven, as the voice of many waters, and as the voice of 
great thunder: and the voice which I heard, was as the voice 
of harpers, harping on their harps. And they sung as it were 
a new canticle, before the throne, and before the four living 
creatures, and the ancients, and no man could say the can- 
ticle, but those hundred forty-four thousand, who were 
purchased from the earth. These are they who were not de- 
filed with women: for they are virgins. These follow the 
Lamb whithersoever he goeth. These were purchased from 
among men, the first fruits to God, and to the Lamb : and 




568 INSTRUCTION FOR THE FEAST OF THE HOLY INNOCENTS. 

in their mouths there was found no lie; for they are without 
spot before the throne of God. 

EXPLANATION AND APPLICATION. This vision of St. 
John is applied to the holy innocents, not because there were 
one hundred and forty four thousand of them (for the number 
of the innocents, though not fixed, is certainly not so great), but 
because they are, on account of their innocence, ranked with the 
virgins of whom mention is here made ; St. John describes the 
prerogatives of purity, and relates that he had seen the Lamb of 
God, Christ, on Mount Sion, that is, in heaven surrounded by one 
hundred and forty four thousand virgins. There is here given a 
round number to represent the unknown company, in which are 
included all who carried their innocence to the grave. These are 
distinguished from all the other saints by the name of the Lamb 
which is marked upon them, are in a measure like to Him and 
enjoy His company in an especial manner, which is manifested 
by the new canticle which none of the other saints can sing. Mark 
the great preference which virginal innocence holds in heaven ; 
God raises the virginal soul above all the other saints in heaven. 
And can you throw away this heavenly virtue, this most precious 
of 'pearls, for a vain, passing pleasure, which never satisfies the 
soul, but on the contrary fills it with pain and digust? By no 
means; ever preserve, then, the robe of innocence clean from all 
spots, and if you have stained it or by sin have lost it, hasten to 
do penance for the sin, that you may be received with the sainted 
penitents into the joys of God and His angels. 

GOSPEL. {Matt. ii. 13—18.) At the same time: An angel 
of the Lord appeared in sleep to Joseph, saying: Arise, and 
take the Child and his Mother, and fly into Egypt; and be 
there until I shall tell thee. For it will come to pass that 
Herod will seek the Child to destroy him. Who arose, and 
took the Child and his mother by night, and retired into 
Egypt : and he was there until the death of Herod : that it 
might be fulfilled which the Lord spoke by the prophet, say- 
ing: "Out of Egypt have I called my Son. 11 Then Herod per- 
ceiving that he was deluded by the wise Men, was exceeding 
angry: and sending killed all the men-children that were in 
Bethlehem, and in all the borders thereof, from two years 
old and under, according to the time which he had diligently 
enquired of the wise men. Then was fulfilled that which 
was spoken by Jeremias the prophet, saying: "A voice in 
Rama was heard, lamentation and great mourning : Rachel 



INSTRUCTION FOR THE FEAST OF THE HOLY INNOCENTS. 5(39 

bewailing her children, and would not be comforted, because 
they are not. 11 

Why did Herod seek the life of Christ? 

Because carried away by pride and ambition, he feared, that 
by this child, whom the wise men named King of the Jews, he 
would be deprived of his throne which he had unjustly ursurped 
and to obtain which he had caused even his son and nearest re- 
lations to be put to death. 

How ruinous it is to give oneself up to pride ! To what will 
not this passion often lead men! Seek well, that the inclination 
to pride has not taken root in your heart ! Strive, while consider- 
ing your misery, your poverty, and your sinfulness, to weed it out 
at once, despising yourself, and continually imploring for the spirit 
of true humility. 

Who are like Herod? 
All those who kill innocent children either in body or soul; 
for example, all imprudent, careless mothers who by excessive 
dancing, by carrying or lifting heavy burdens, by hurtful eating 
or drinking, by violent anger or immoderate grief, injure the fruit 
of their bodies ; brutal men who treat their wives while in this 
condition harshly, yes, even strike them, beat them, and drive 
them to great anger; careless parents who take their children into 
bed with them at the risk of suffocating them in their sleep ; cor- 
rupt and godless women who destroy the fruit of their shame 
before birth, and thus send them without baptism into the other 
w r orld. But more cruel even than these, far more cruel than Herod, 
are those who scandalize the innocent, that is, lead them into sin 
by holding improper conversations , singing bad songs , making 
indecent jokes and using immodest words in the presence of child- 
ren, thus enticing them into this abominable kind of sin. Jesus 
pronounces a terrible curse upon such people. 

What reward did Herod receive for his cruelties? 

He was shortly after attacked by a most painful and disgusting 
disease, which made him so offensive, that he was deserted by 
every one, and eaten up by worms, in the greatest despair he 
rushed into hell. 

If Herod, the murderer of the bodies of the holy innocents, 
was so fearfully punished by God, what must the murderers of 
their innocent souls expect? 

What is meant by the words: A voice in Rama was heard? 

Of this St. Chrysostom says: "If we are asked, why Rachel 
bewailing her children, is mentioned here, when it is only the 
children of Bethlehem that are spoken of, and what connection 
there is between Rachel and Rama, we answer: Rachel most pro- 
perly appears here, showing her distress, for she was the mother 



570 INSTRUCTION FOR THE FEAST OF THE HOLY INNOCENTS. 



of Benjamin (from whom the holy innocents descended) and had 
buried him in a place in the vicinity of Bethlehem, which was also 
near Rama, in the land of the tribe of Benjamin. And as Rachel 
was the mother of the prince of this tribe and this place contained 
the ashes of the mother, the holy Scripture names the children 
who were killed, the children of Rachel." From these words may be 
understood the grief of the mothers over their murdered children. 

To weep over the loss of children is most natural, but to weep 
immoderately is not wise. How can the Christian mother be in- 
consolable over the loss of her children whom God has taken to 
Himself? Is it not better for them to be with God in heaven than 
to live here on earth, exposed to dangers and perhaps lost forever? 



FURTHER USEFUL AND CONSOLING LESSONS. 



Od saved His Son from the hands of Herod in a natural way 



by flight, although He could have guarded Him in any other 
way, because He wished us to learn not to expect of Him, that He 
will help us in a supernatural way, so long as He can aid us in a 
natural manner. We should learn from the readiness with which 
Jesus, Mary, and Joseph submitted to God's ordering and arran- 
gements without questioning or murmuring, also to submit in ready 
obedience to all God's dispositions, without enquiring or complain- 
ing about them. 

The adverse incidents which these most holy persons, Jesus, 
Mary, and Joseph, had to meet in their lives, can teach us, that 
God takes pleasure in trying and perfecting His own by proving 
them through trials and vicissitudes of comfort. Dare we, then, 
murmur when God so tries us? 

Herod sought to slay Jesus, and to secure his end caused a 
great number of innocent children to be murdered, and yet Jesus 
escaped him. What are the plans of the wicked against God and 
His chosen ones? Who fears God and serves Him, against him all 
the power of hell can do nothing. 



I salute you, innocent little martyrs, who glorified God 
not by your words, but by your death. What happiness was 
yours to pass into eternal life almost before you had com- 
menced the temporal! What happiness is now yours who 
continually follow the true Lamb of God , Jesus Christ ! 
pray tor us, that we may ever confess the faith in Jesus with 
heart and with lips, and by a pious Christian life, through 
sufferings and trials reach to Christ whom you now forever i 




SUPPLICATION TO THE HOLY INNOCENTS. 



enjoy. 



571 



INSTRUCTION FOR THE FEAST OF 
ST.. VALENTINE, RISHOR 

[January 7 J 



T. Valentine, moved by zeal for the propagation 
of the kingdom of Christ, came in the middle of 
the fifth century to that part of the country near 
which the rivers Inn and Danube meet, and where 
the city of Passau now stands , in order that he 
might preach the gospel there; whence he came, 
is not known. There were already many Chris- 
tians in this country; but, alas! they were given up to the heresy 
of that denier of the divinity of Christ, Arius, and his words pro- 
duced no effect. He found it necessary to go to Rome to the holy 
Father, Pope Leo L, to obtain permission to preach elsewhere the 
doctrines of Christ. The pope was surprised to see the saint, and 
when he heard the reason of his coming, said to him : ".Go and 
preach the faith; be instant in season and out of season; glorious 
will be the fruit of your trouble, if you but enable yourself to en- 
dure and soften the hardness of the long opposing people. But if 
you fail, you may with my permission and authority become the 
messenger of the faith to other countries." He, then, consecrated 
him bishop, and he departed, strengthened by the apostolic bene- 
diction. Valentine animated anew returned to Passau, but still 
his words were without effect. Heretics and pagans joined hands 
against him and forced him away. With a sorrowful heart he 
turned towards Rhaetia, which was at that time a part of Bavaria, 
Switzerland, and Swabia, and there announced the faith of the 
cross with such effect, that thousands were converted to Christ. 
Ever further went the saint, the cross in his hand, into the moun- 
tains of Switzerland, then to the mountains of the Tyrol, into the 
fruitful vineyards, called also Passayer-Thal, where in the midst 
of mountains rising towards heaven, he found a most fertile country. 
The humblest of the inhabitants came to him with childlike con- 
fidence, listening eagerly to his words, and joyfully confessed Christ, 
the Crucified. He settled at Mais, not far from Meran, and saw, 
thanking God for it, how in a short time a rich harvest of fer- 
vent souls sprang up around him. A little cell, which is even to 
this day shown in the castle of Newburg, was his dwelling, in 
which when not preaching, he spent day and night. And when his 
strength would not permit him any longer to reach all these souls 
who took the gospel to their heart, he founded a society of priests 
to assist him, among whom he lived as a father among his children, 
until on the seventh of January 470 the loving God called him to 
Himself. Duke Thassilo of Bavaria carried his sacred remains to 
Passau, where they are held in veneration to this day. 




572 INSTRUCTION FOR THE FEAST OF ST. ANTHONY, 

[The Intro it, Epistle, and Gospel as on the sixth of De- 
cember.] 

PRAYER OF THE CHURCH. Be merciful to us, Thy 
servants, Lord, by the glorious merits of the blessed Va- 
lentine, Confessor and Bishop, that by his intercession we 
may be preserved from all evils, through Christ, our Lord. 
Amen. 



INSTRUCTION FOR THE FEAST OF 
ST. ANTHONY, 

ABBOT AND FATHER OF THE HERMITS. 
[January 17] 

Nthony, whom the succeeding ages surnam- 
ed the Great and whose life was written 
by St. Athanasius, was born at Konian, a 
village in Upper Egypt. His noble, and 
pious parents, withheld their son from all 

r • - m -% enticements of the world, so that Anthony 

knew only his parents and younger sister. He consequent- 
ly visited no school and remained ignorant regarding human 
science. Nevertheless, Anthony shewed an eminent understand- 
ing, was obedient, pious and a zealous visitor of the Churches, 
together with his parents. Being about 18 years of age, he lost 
his parents by death. From this moment the management of do- 
mestic affairs devolved entirely upon him, he discharged them; 
most faithfully, taking the greatest possible care of his young 
sister. So he lived six months among the considerable riches, in- 
herited from his parents, when going once to church he meditated 
on the Apostles, who abandoned all earthly goods for Christ's 
imitation and on the first Christians at Jerusalem who lived in 
community of goods. 

By ordination of divine Providence, at Anthony's very en- 
trance into the church Christ's words to the youth were read: 
"If thou wilt be perfect, go and sell what thou hast, and give 
it to the poor, and thou shalt have a treasure in heaven, and 
come and follow me." These words so pierced his heart that 
he hastened home, as soon as the divine service had ended, 
distributed his estates among his neighbors, sold his movables, 
gave the money thereof to the poor and only kept for his and his 
sister's support a small sum in reserve. Once more being in 
church and there hearing the words of the Son of Cod: "Take 
therefore no thought for the morrow," he immediately delivered 
committed up even the small remainders of his own, his sister to 
the care of virgins living in holy community, and took a solitary 




ABBOT AND FATHER OF THE HERMITS. 



573 



abode near the village, to imitate the example of a pious old man, 
who had already been a hermit for many years. An interruption 
of this retirement only took place, when he frequented other her- 
mits, both to enkindle the flame of his own faith, hope, love and 
virtues at theirs and to learn to imitate their religious exercises 
and mortifications. The hermits, in return, loved Anthony because 
of his humility and were more and more edified by him. 

The saint at this time grievously suffered under various temp- 
tations by Satan, scruples concerning his way of life, thoughts of 
pride, and he was vehemently assailed by the sin of lust. 

Anthony however defeated his foes by fasting, vigils, prayer, 
meditations and most of all by labor, the wages of which he dis- 
tributed to the poor. 

Some time after St. Anthony left even his present solitude 
and penetrated into a deeper wilderness, where he lived unknown 
to any human being, save that one who brought him his scanty 
daily meal. There he ate but once a day after the setting of the 
sun. Many times, too, he spent two or three days without eating 
aught, passed many a night waking, and what little repose he 
allowed to himself, was taken on the bare ground, or upon rushes 
or his hairy cloth. 

By divine permission not even this self-denying life was free 
from the most violent temptations and cruels assaults of the ma- 
lignant spirits ; yet the saint did not fear anything, God himself, 
who so vouchsafingly taught him, being his refuge and strength. 
One day weary of his solitude, Anthony said to (rod: "Behold, 
Lord, I so much desire to become a saint, yet the thoughts do not 
allow me !" Immediately he heard the following voice : "Step out 
of thy cavern and look !" Anthony did so, and saw a man, who 
sat laboring, then rose and prayed. Now the same voice came 
again saying: "Imitate him, and thou also wilt be a saint!" On 
another day when after a severe struggle with the infernal foes a 
bright ray of celestial light fell into his cavern making the devils 
disappear, the saint asked the Lord: "Where wast Thou, my 
Jesus, that Thou didst not help sooner?" Affectionately the Lord 
answered him: "I was with thee, Anthony, I witnessed thy 
struggle nor will I ever forsake thee!" From this day the saint 
felt encouraged to do every good work. 

Anthony continued this mode of living for 15 years, when at 
the age of 28, he left his cavern, and crossing the Nile, retired 
into the most horrible desert, where he chose a dilapidated castle 
for his abode. Nobody knew him here, except a pious hermit, 
who semiannually provided him with a loaf of bread, which he 
threw over the wall, without either seeing or speaking to him. In 
this new retreat the saint lived 20 years, labor, prayer and the 
singing of holy psalms being his occupation. At last, about the 
year 305, his present abode was detected by his former friends, 
who in great numbers again flocked to him and unceasingly be- 



574 



INSTRUCTION FOR THE FEAST OF ST. ANTHONY, 



sought him to leave his miserable mansion and abide together 
with them at Thebais, where they built the cloister Phainon. 

St. Anthony yielded to their petition; most lovingly he now 
took care of his brethren. His wisdom and clemency, his example 
and above all the miracles through which by divine power he 
restored the sick to health and exorcised the demons, conducted 
crowds of disciples to his monastery. Like his divine master he 
spent days and nights in meditation, prayer, and chanting of 
pious hymns. The saint's food now was merely a small piece 
of bread, which he soaked in water and strewed over with salt. 
Sometimes he added a couple of fruits, but then again he ab- 
stained three or even four days from any food. Often, when 
he ate together with his disciples, it happened that he wept or 
went off without tasting anything , because he remembered the 
happiness of the blessed, who without need of food praise God 
for ever. Thus St. Anthony's only joy was to lock himself up in 
his cell and devote himself to the practise of prayer and medi- 
tation. By no means, however, did he neglect, to rule his large 
community with circumspection and fatherly love , infusing into 
the minds of his disciples those precious doctrines of Christian 
perfection, handed down to us by St. Athanasius, who was the 
bosom friend of our saint. Some of these inestimable doctrines 
may find a place here. First: "To a Christian nothing is more 
useful than to think every day : to day I commence serving God 
and this very day is the last of my life. Secondly : There is no 
better remedy against a relaxation in fervor, than the continual, 
remembrance of the shortness of this life and the uncertainty of 
death. Thirdly: Temptations are easily to be overcome by dif- 
fiding in our own strength, and confiding in God." Somebody 
once asked the saint: "What shall I do to please God?" To him 
the saint said : "Wheresoever thou shalt go, have God before thy 
eyes. Whatsoever thou shalt do, consult holy Scripture. Wliere- 
soever thou sittest down, do not too speedily go away. If thou 
thus wilt act, thou wilt be saved." Yet, while caring for other's 
salvation, Anthony did not at all forget his own soul, devoting 
his spare time either to prayer or labor, so as to weave mats of 
rushes or cultivate his garden. While thus working, the saint, 
however, was uninterruptedly occupied with God, his heart being 
so filled with divine love that he could say : I do not fear God so 
much as I love him. Nor did his life, which was all absorbed in 
God, hinder him from taking all possible interest in the welfare of 
the holy Church. As soon as he had heard of the emperor Maxi- 
mian's persecution against the Christians, he hastened to Alexan- 
dria, there to corroborate the Christians in the faith and perhaps 
to attain for himself the crown of martyrdom. He entered prisons 
and mines to search for Christians, encouraged them, at the tri- 
bunals, forced himself through the midst of crowds of people and 
guards accompanying the martyrs upon the scaffolds; nobody 



ABBOT AND FATHEE OF THE HERMITS. 575 

seized him though he publicly wore his hermit's garment. When 
the persecution was over, Anthony, who most sorrowfully re- 
gretted that his fervent desire, to die for Christ's sake not had 
been realized, sadly returned into his solitude. More and more 
grew the number of youths, who entrusted themselves to the 
saint's direction, under whose guardianship were already three 
monasteries. These monasteries were, as St. Athanasius says, as 
many temples and heavens, in which no other voices resounded 
than those of God's praise and where nobody thought of else but 
prayer, spiritual reading, fasting, vigil and labor in support of 
the poor. 

The direction of so numerous a flock occasioned the saint too 
many distractions, which at last became insupportable to him. 
Therefore he made his escape, and penetrated into a still deeper 
wilderness in search of a quiet and retired abode. After a three 
days' wandering he reached the mountain Kalzim only a three days' 
journey distant from the Red Sea; at the foot of this mountain, 
bubbled forth a most healthy spring under the shady leaves of a 
palm-tree. This, then, was the spot where the saint erected three 
cells and thanked God for the quiet mansion. But the disciples in 
search for their master, also discovered him here, he however did 
not permit them to build themselves cells and to fix their abodes 
in his neighborhood. Thus, in a distance of about 20 miles, a new 
monastery was erected, into which numbers of Christians took re- 
fuge to renounce the world and enable themselves to serve God 
without reserve. Anthony often visited them ; once every year he 
also visited the disciples of the former monasteries. All tlie day the 
saint now devoted to prayer, rising at midnight, and upon his 
knees, with hands stretched heavenwards, he prayed until day- 
break or even three o' clock in the afternoon. Not seldom, when the 
rising sun aroused him of his collection of mind, Anthony com- 
plainmgly exclaimed: "AVhat have I to do with thee, sun, why 
dost thou come to distract me?" Once, all absorbed in meditation, 
he saw the earth all covered with snares, nets and traps, and 
Satan at work to catch mankind. Astonished at his terrible scene, 
St. Anthony cried out: "Who could escape there!" To which a 
voice replied: "Humility alone;" that means, everybody who dif- 
fides in himself, and does not : wilfully expose himself to danger, 
flees the occasions of sins and trusts only in God. 

Though the saint was greatly attached to prayer, yet he never 
neglected to labor by handwork. With the sweat on his brow he 
exerted himself to subject to cultivation a small field that he 
might raise on it a little grain, for his support. Adjacent to the 
field w^as a garden in which he planted vegetables, to serve his 
brethren that came to visit him. The matrasses, he made, were 
sold in support of the poor. 

Notwithstanding the saintly hermit fled the world, abhorred 
all praise, declined accepting any mark of honor, so that the call 



576 INSTRUCTION FOR THE FEAST OF ST. ANTHONY, 

of his holy life surprised the world. The emperor Constantine and 
his son recommended themselves to his prayer. Anthony at first 
declined answering the imperial letter, but at last yielding to 
the prayers of his brethren, answered their majesties in the 
following remarkable words: "I praise you for your faith in Je- 
sus Christ. Be not proud of your dignity, but be mindful of Jesus 
Christ, who will judge you." In closing the letter, our saint called 
the emperors' attentions to his subjects, admonishing him, to ex- 
ercise clemency towards them, and especially to be merciful to 
the poor. When the sectarian Arius denied Christ to be true God, 
Anthony was called upon by the bishops. Without hesitation the 
holy man listened to the call and came to Alexandria where he 
was cheerfully received not only by the faithful but even by the 
unbelievers, who flocked together from all sides to see and hear 
him. After he had testified there the true faith and confirmed his 
words by miracles, Anthony without any delay returned to his 
retreat. Shortly after he perceived the end of his life to approach, 
when with a cheerful air he said to his scholars: "I see the 
Lord ready to call me home. Be you watchful, do not lose the 
fruits of the labors of so many years. Always follow Christ and 
confide in Him." He also caused the brethren to be reminded of 
the duty to shun all intercourse with those who wilfully had de- 
serted the Church. To which he added: "First of all endeavor 
to belong to the Lord, then be attached to the saints also, that 
as through your friends and relatives after death they may take 
you into the eternal mansions." St. Anthony's last words were: 
"Bring my clothes to the bishop Athanasius and Serapion, for 
yourselves keep my girdle. Fare well my children." With a 
bright countenance he embraced death as if he were a welcome 
friend; our great saint expired in the year 356 in the extraordi- 
nary age of 105 years. 

The Introit of this day's Mass runs: The mouth of the 
just man shall meditate wisdom, and his tongue speak 
judgment: the law of his God is in his heart. {Ps. xxxvi.) 
Be not emulous of evil doers, nor envy them that work 
iniquity. Glory, &c. 

PRAYER, OF THE CHURCH. We beseech Thee, Lord, 
to be pleased by the blessed Abbot Anthony's intercession for 
us; that, what through our own merits we cannot reach, we 
may obtain by his protection. Through, &c. 

LESSON. (JEccl. xliv.) He waths beloved to God and men; 
his memory is blessed. He hath glorified him like the saints, 
magnified him to the terror of the enemies and upon his 
word made cease the huge plagues. He glorified him before 
kings and entrusted him with orders to his people and re- 



ABBOT AND FATHER OF THE HERMITS. 



577 



vealed him His glory. For his loyalty and meekness He 
hallowed him and elected him before all men. He let him 
hear His voice and led him into the cloud. In His presence 
He gave him the commandments, the law of life and disci- 
pline. 

EXPLANATION. These words of the Holy Ghost refer to 
God's friend, Moses, but the Church here justly applies them to St. 
Anthony, since he likewise was loved by God and man. His memo- 
ry is ever blessed ; God has exalted this most humble saint in a 
order to terrify devils and unbelievers. His powerful words ex- 
pelled the plagues that the wicked spirits inflicted on man. Before 
emperors and kings the Lord did glorify him and even vouch- 
safed at many times to converse with him, laying the words of 
prayer, divine love and holy discipline upon the saint's tongue, 
who was thus enabled to show to the many thousands that flock- 
ed to him, the way of salvation. 

GOSPEL. {Luke xii. 35 — 40.) At that time: Jesus said 
to his disciples: Let your loins be girt, and lamps burning 
in your hands, and you yourselves like to men who wait for 
their lord, when he shall return from their wedding; that 
when he cometh and knocketh, they may open to him imme- 
diately. Blessed are those servants, whom the Lord, when 
he cometh, shall find watching: Amen, I say to you, that 
he will gird himself, and make them sit down to meat, and 
passing will minister unto them. And if he shall come in the 
second watch, or come in the third watch, and find them so, 
blessed are those servants. But this know ye, that if the 
householder did know at what hour the thief would come, 
he would surely watch, and would not suffer his house to be 
broke open. Be you then also ready: for at what hour you 
think not, the Son of man will come. 

INSTRUCTION. What does the Redeemer mean by the words: 
"Let your loins be girded and your lights be "burning." He will 
say: we must continually be ready to serve God and receive the 
Lord when at the end of our lives He comes for judgment; like 
the servant in the East, who in order to work with greater ease 
truss up their undergarments. Moreover the Orientals gird their 
clothes when undertaking a journey, that they may walk easier and 
quicker. The burning lamps, then, mean the three divine virtues 
Faith, Hope and Love and also the good works, with which we 
must be adorned, when the Lord shall come to judge the world. 



37 



578 INSTRUCTION FOR THE FEAST OF ST. PETER'S CHAIR AT ROME. 



Who are the watchful servants? 
Those Christians, that are neither wretched sinners living only 
for this earth, nor indolent forgetters of God, death, judgment and 
their last end, but who often think of death, by a true Christian 
life prepare themselves for it, have God continually before their 
eyes and thus preserve themselves free from sin. 

What signifies the watch, the Lord comes in? 
The first vigil signifies death, the second, judgment immediate- 
ly after death, the third, universal judgment at the end of the world. 

ASPIRATION. dear saint Anthony, who by the power 
of the Cross victoriously overcamest every temptation; help 
and assist me, that when the seducer approaches to incite 
me to do evil, I also may victoriously combat and triumph 
over him, and thus gain the crown of heaven. Amen. 



INSTRUCTION FOR THE FEAST OF ST. 
PETER S CHAIR AT ROME. 

[January 18. and February 22.] 




What is this festival? 
T is the festival by which the Church celebrates 
the anniversary of the day upon which St. Peter 
as the Vicar of Christ, established his Episco- 
pal See at Antioch in Syria , and seven years 
later for himself and his successors the Apos- 
tolic Chair at Rome, which he occupied for twenty 
r five years before his death. The Feast of St. 
Peter's Chair at Rome is celebrated by the Church on January 18 th , 
that of the See at Antioch on the 22 nd of February. 

Why did St. Peter remove the Apostolic See to Rome? 
Because Rome was at that time, so to speak, the capital of the 
world and the centre of all errors. Hence it was proper, as Pope 
St. Leo says, that this city should be made the centre and head of 
the true, Catholic religion, and that the light of faith be carried by 
the apostolic authority over the whole world, in the same manner 
as by the power of Rome error had been diffused over the whole 
earth. 

What ought Catholics to do on this day? 
They should thank God, that He founded the Roman, Catholic, 
Apostolic Church for them, and pray to Him for the supreme 
head of the Church, the Pope at Rome, that he may be given the 
grace to follow St. Peter in zeal for religion and the salvation of 
souls, as he follows him in the Apostolic Chair. 



INSTRUCTION FOR THE FEAST OF ST. PETER'S CHAIR AT ROME. 579 

[The Introit of the Mass as on the Feast of St. Nicholas J 
PRAYER OF THE CHURCH. God, who by delivering 
to the blessed Apostle Peter the keys of the kingdom of hea- 
ven, didst give him the power of binding and loosing: grant 
that, by his intercession, we may be freed from the bonds of 
our sins. Who livest. 

EPISTLE, (i. Pet. i. 1—7.) Petek, an Apostle of Jesus 
Christ, to the strangers dispersed through Pontus, Galatia, 
Cappadoeia, Asia, and Bithynia, elect, according to the fore- 
knowledge of God the Father, unto the sanctification of the 
Spirit, unto obedience and sprinkling of the blood of Jesus 
Christ: grace unto you and peace be multiplied. Blessed be 
the God and Father of our Lord Jesus Christ, who according 
to his great mercy hath regenerated us unto a lively hope, 
by the resurrection of Jesus Christ from the dead, unto an 
inheritance incorruptible, and undefiled, and that cannot 
fade, reserved in heaven for you, who by the power of God 
are kept by faith unto salvation ready to be revealed in the 
last time. Wherein you shall greatly rejoice, if now you 
must be for a little time made sorrowful in divers tempta- 
tions : that the trial of your faith (much more precious than 
gold, which is tried by the fire) may be found unto praise, 
and glory, and honour, at the appearing of Jesus Christ. 

EXPLANATION. This epistle may be regarded as a general 
pastoral letter which St. Peter, as pope, addressed to the whole 
Christian flock, to all Christians, whom he looked upon as strangers 
in the world, especially to those whom he had himself converted. 
He entreats them to give thanks to God for their redemption 
through Jesus Christ, and for His having called them to the faith 
and the inheritance of heaven, which they should look upon as 
their true fatherland, and which they must merit, even, if it should 
be necessary, by withstanding all manner of temptations. 

GOSPEL. (Matt. xvi. 13 — 19.) At that time: Jesus came 
into the quarters of Cesarea Philippi : and he asked his dis- 
ciples saying: Whom do men say that the Son of Man is! 
But they said: Some, John the Baptist, and some other, 
Elias, and others Jeremias, or one of the prophets. Jesus 
saith to them : But whom do you say that I am 1 ? Simon 
Peter answered and said: Thou art Christ the Son of the 
living God. And Jesus answering, said to him : Blessed art 



37* 



580 INSTRUCTION FOR THE FEAST OF ST. PETER'S CHAIR AT ROME. 

thou Simon Bar- Jona ; because flesh and blood hath not re- 
vealed it to thee, but my Father who is in heaven. And I 
say to thee: That thou art Peter, and upon this rock I will 
build my Church, and the gates of hell shall not prevail 
against it. And I will give to thee the keys of the kingdom 
of heaven. And whatsoever thou shalt bind upon earth, it 
shall be bound also in heaven: and whatsoever thou shalt 
loose on earth, it shall be loosed also in heaven. 

Why does Christ, here and in other places, call himself the Son 

of Man? 

From humility and to teach us that He is not only the true Son 
of God but also of man, and a descendant, according to the flesh, 
of Adam. Christ was necessarily man, because He was to suffer 
for the sins of the world, rendering satisfaction for them , and as 
God he could not suffer. We must, therefore, if we wish to be 
saved, believe that Christ is both true God and true man. 

Why was Peter the only one to answer the question: But whom 
do you say that I am? 

Because he, as St. Jerome says, was already appointed by God 
as head of all the apostles and of the whole Church, and here as 
well as after the resurrection of Christ, spoke in the name of all 
the apostles, who made his professions theirs, as must all the faith- 
ful, if they wish to be saved. 

What is expressed by Peter's words: Thou art Christ, the Son 
of the living God? 

That Christ is the true Messiah, promised by God, the Lord's 
Anointed, and the only begotten Son of God from all eternity, who 
is life itself, and who gives life to all things. 

Let us often say and confess aloud, that Christ is the Son of 
the livmg God ; for this profession is the manifest sign of a true 
Christian, especially in our days, when impious freethinkers deny 
the divinity of Christ, the only begotten Son of God, seeking to 
degrade Him, our tender Redeemer, to the level of a common man. 
Woe to him who does not make St. Peter's confession his own; 
such a one is no member of the Church, no child of salvation, no 
heir of the kingdom of heaven! 

Whence did Peter receive the knowledge of Christ's divinity? 

Christ Himse'f says, that Peter had received this knowledge 
by divine inspiration, and not from natural sources. 

This is a proof, that faith is a gift of God, a divine light, w r hich 
enlightens man, by which he believes and professes that which 
God reveals. 



INSTRUCTION FOR THE FEAST OF St. PETER'S CHAIR AT ROME. 5^1 



Why did Christ call St. Peter blessed? 

Because he firmly believed in the divinity of Christ, and to he 
blessed in this world consists in believing in Jesus and loving Him, 
as in the other world it consists in beholding and possessing Him. 
This, says St. John (xvii. 3.), is eternal life: that they may 
know thee, the only true God, and Jesus Christ, whom 
thou hast sent. 

These words: Blessed art thou, which Christ said to Peter, 
suggested to the Council at Ephesus to name St. Peter thrice bles- 
sed, from which came the custom of calling his successors, the 
popes, "Most Blessed Father", and later "Holy Father." 

What reward did St. Peter receive for his acknowledgment of Christ? 

Besides promising him eternal salvation, Christ gave him the 
highest place and authority over all the apostles, and announced 
to him that on him as on a rock would be founded and built the 
Church of Christ, against which hell with all its persecutions and 
heresies should never prevail. 

See how wonderfully Christ's promise is fulfilled! Nearly eigh- 
teen centuries have passed away, since the Saviour founded His 
Church upon the blessed Apostle Peter and his successors, the 
Roman popes ; thousands of heresies have arisen since then from 
the port of hell, all have raged with inexpressible fury against 
the Chair of St. Peter, and yet the Chair of St. Peter still stands 
at Rome unshaken, and in it, serene and unharmed, in all the pow- 
er of his apostolic dignity, sits the Holy Father, the Head of the 
Church, the Successor of St. Peter. But the heresies the winds 
have blown away, or the teeth of time have gnawed into the poor 
sects which have nothing but hatred of the Church and its head 
to keep them together; more than eighteen hundred years have 
passed away, kings and emperors, yes, whole cities and nations, 
have arisen against the Church and her supreme Head, the Pope, 
have reddened their hands in the blood of the faithful, the priests, 
bishops, popes, and have rejoiced in the wild presumption, that 
they had obliterated the Church and the holy See from the earth, 
and lo! the kings and emperors are dust, the nations have disap- 
peared, and the Church and the Chair — they are standing yet! 
No stone is broken in that glorious edifice, the Church, which 
Christ founded on Peter and his successors, and from the mouth 
of the holy Father there sounds over the whole earth that same 
great answer of St. Peter: Thou art Christ, the Son of the 
living God, and millions repeat it after him, praising him as bles- 
sed because they are thus united with Peter as members of Christ's 
body, and in faithful observance of Christ's holy doctrine have 
part in the salvation of His heavenly kingdom. Hold, then, firm 
and fast to the holy Roman Catholic Church and her Head the 
Pope at Rome, and be not betrayed by the pitiful talk of light 
and progress into the ruin, which has allured many men from the 



582 INSTRUCTION FOR THE FEAST OF ST. PETER'S CHAIR AT ROME. 

true living faith and true Catholic love, and even sometimes per- 
jured, impious, apostate priests, who would tear you away from 
the true living vine which is Christ, and from the shining light 
of liberty and progress which live and work only in the Church, 
which to-day and yesterday is ever the same, and teaches no other 
liberty and knows no other progress than freedom from the yoke 
of sin by mortification and selfdenial, and the continual advance- 
ment in virtue and sanctity, towards Him who has already promised 
to every one who faithfully perseveres in faith in Him and His 
holy Church endless life and salvation and indescribable reward 
in His heavenly kingdom. 

Is Peter really the rock of the Church ? 
Yes, by reason of his faith and in his faith, for the Church 
consists of faithful ones, and consequently the foundation of the 
Church must be a faithful man of rock, Peter. Christ so under- 
stood it, for He said to Peter: Thou art Peter, that is a rock, 
and on this rock I build my Church, and it has always been 
the visible personal rock, Peter and his followers, the popes, who 
by their faith have saved the Church from the attacks of hell, 
from false and sacrilegious doctrines. For this reason the princi- 
pal attacks of all heretics always have been and are now directed 
against the successors of St. Peter, the Popes at Rome, because 
it is well known, that if the corner stone, the foundation of the 
Church, is destroyed, the Church itself falls. But Christ has pro- 
mised, that the powers of hell who would change trust and virtue 
into error and vice, shall not prevail against her. 

What is meant by the keys of the kingdom of heaven? 

The keys were and are still a sign of the highest power and 
authority with which one person can entrust another. (Isaixxii. 22.) 
In the East even now the giving of keys signifies the part of the 
power to reign or command, and we understand by giving up of 
the keys of a city to a king or general, that the city is surrendered 
to him. The words of Jesus: and I will give thee the keys 
of the kingdom ofheaven, cannot, therefore, be made to mean 
as the heretics assert, that Peter was to open the doors of Chris- 
tianity to the Jews and pagans, having converted them to the 
true faith, but that Peter has the chief legislative and judicial 
power in the Church of Christ. 

What is meant by binding and loosing? 

Binding and loosing in the first place means, according to Isaias 
(xxii. 22.), to open and close the kingdom of heaven, that is, to 
receive or reject from the Catholic Church founded by Christ; in 
the next place to remit or retain sin and its punishment; to im- 
pose penances upon penitents, to moderate or to remit them (in- 
dulgences) ; to excommunicate or place under ban, that is, to exclude 
from the Church and from the means of salvation the faithless, 



INSTRUCTION CONCERNING THE PAPACY. 



583 



impious, &c; to make or recall certain commandments and pro- 
hibitions; to make laws of punishment; to settle dogmas and to 
require their acceptance by the faithful; in a word, to order all 
that is necessary for the preservation of unity in the faith, and 
for the external discipline of the Church. 

Was not the power to bind and to loose given to the rest of the 

apostles ? 

Yes {Matt, xviii.; John xx.j; but it does not follow from this, 
as asserted by heretics, that Christ did not intend to distinguish 
St. Peter above the rest of the apostles, and to promise to make 
him the chief pastor; for at the time when Christ gave the apostles 
power to bind and to loose, St. Peter was with them, but in this 
case they were not with St. Peter, Christ speaks to St. Peter alone 
and gives to him on'y and in a solemn manner the chief guard of 
the keys, thus showing the other apostles, that they should prac- 
tise their power only in union with him. St. Cyprian writes thus 
on this subject: "Although Christ after His resurrection gave to 
all His apostles equal power, He built His Church on one, and for 
unity placed fast a seat of doctrine, and so ordered it thus in virtue 
of His authority, that this unity should originate with one." 

SUPPLICATION. Lord Jesus Christ, Son of the living 
God! who didst found Thy Church on St. Peter as on a rock, 
and didst entrust him with the keys of the kingdom of heav- 
en, placing him and his successors as chief pastors of the 
Church and its earthly government, grant us Thy grace, that 
we may obey all their directions as we obey Thee, and that 
we may be, like St. Peter, immovable rocks in all good 
things. 

INSTRUCTION CONCERNING THE PAPACY. 




. What do we Catholics understand by the pope? 
He general and visible head of the Church of Christ (the 
assemblage of all true believers), the Bishop of Rome. 



Did Christ really institute such a head? 
That He did so, is clearly proven in this day's gospel, wherein 
Christ promised to build His Church on St. Peter as on a rock, 
and to give to him the keys of the kingdom of heaven: this can 
mean nothing less than that Peter is the visible foundation and 
corner-stone of the visible Church (the invisible foundation and 
corner-stone is Christ Himself. Eph. ii. 20.) , and that with the 
reception of the keys he should assume the chief government of 
the Church. Christ after His resurrection faithfully accomplished 
this promise, when He expressly named St. Peter shepherd over 
all His lambs and His sheep, that is, over the faithful as over the 
bishops and priests. {John xxi. 15—17.) 



584 



INSTRUCTION CONCERNING THE PAPACY. 



Did St. Peter conduct himself as head of the Church? 

Yes, for after the resurrection of our Lord, he showed him- 
self always the head in all ecclesiastical affairs, for which reason 
St. Chrysostom also calls him "the mouthpiece of the apostles, the 
prince and head of that group." Thus he led the election of Mat- 
thias to the place among the apostles, made vacant by the treason 
of Judas (Acts i. 25—26.); thus he spoke first in the first general 
assembly of the Church at Jerusalem, with him the whole as- 
sembly afterwards agreed {Acts xv. 1 — 10.), and in the gospels if 
here and there there is a difference made among the apostles, St. 
Peter is always placed first (Mark x. 16.; Luke vi. 14.); St. Mat- 
thew says: The first Simon who is called Peter (Matt. x. 2.), 
since Peter was by no means first according to calling, it is evident 
that according to position the other apostles acknowledged him 
as their head. 

Did not this chief pastorship of St. Peter end with his death? 

No, it did not end then and could not, because by Christ's un- 
failing promise the Church continues and will continue unto the 
end of the world, and to retain unity in matters of faith and moral 
doctrine there must be a central point, which is and can be no 
other than the successor of St. Peter, the Bishop of Rome, in which 
city St. Peter for twenty five years reigned over the Church of 
Christ, where he died a martyr's glorious death, and where he 
lies buried, as impartial history testifies. The Bishops at Rome 
have, therefore, ever since held this supreme pastorship over the 
whole Church, without there having ever been a well grounded 
objection to their doing so ; the Roman Bishops have been honored 
not only by single bishops, but also by general councils, as Heads 
of the Church, and given the highest titles, as, for instance, St. 
Irenaeus calls the Bishop of Rome the, "Bishop of Bishops", and 
the Council of Chalcedon the "Prince of Bishops." The union with 
the Bishop of Rome in matters of faith and doctrine, has always 
been regarded as the badge of a true Christian, and on account 
of this union with the Bishop of Rome, the Pope, we call ourselves 
Roman Catholics, and no one can make us ashamed of the title, 
for as the great Father of the Church, St Jerome, writes : "I mean- 
while declare aloud: Who holds to the faith of St. Peter's Chair, 
he is mine." So keep ever firmly to this centre- point of unity, St. 
Peter's Chair; for "how can he regard himself," writes St. Cyprian, 
"as a member of the Church, who leaves out the doctrine of St. 
Peter's Chair, on which the Church is founded?" 

What is a bishop? 

A bishop is a successor of the apostles, who in union with the 
successor of St. Peter, the Pope, is called upon to rule and guide 
the Church, and is usually placed at the head of a single diocese. 



ON EXCOMMUNICATION. 



585 



What do we understand by archbishops, primates, and patriarchs? 

The archbishops are, like the bishoy>s, rulers of dioceses, 
but have besides the direction of a number of bishops, and of dio- 
ceses lying near their own; these episcopates taken together are 
called a Church Province. A primate is the bishop of the first 
and most important diocese in the country, the name may be simply 
an honorary title, or the primate may ha ve, as the pope's governor, 
an actual authority and jurisdiction. A patriarch is a bishop 
under whose direction and spiritual authority are placed all the 
bishops and archbishops of several provinces or even nations. 



L4 Rom the authority to bind and to loose, expressly given by 
JL Christ to St. Peter and his successors, the popes, and in the 
same manner to the other apostles and their successors, the bi- 
shops (Matt, xviii. 18.), the pope has the right and the power for 
the whole Church, and the bishop for his diocese, not only to give 
or refuse absolution to sinners, but to impose punishment for 
grievous crimes, when sinners stubbornly persist in their sins. 

The most severe of these punishments and the most terrible 
in its consequences, is that of Excommunication. 

Excommunication is a punishment, a spiritual punishment of 
the Church, by which a Christian on account of some great sin is 
shut out from the membership of the Church, and wholly or in 
part deprived of the spiritual riches flowing from it. 

Excommunication is of two kinds, the greater and the lesser. 
He who is under the greater ban from the pope or bishop, 
or has fallen into this condition, has no longer the right to re- 
ceive the Sacraments, is excluded from the community of the 
faithful, has no further share in the good works and merits of the 
just, or in the public prayers of the Church, and cannot gain an 
indulgence. Only on one day of the year, on Good Friday, does 
the Church publicly pray for these unhappy ones, that they may 
become better. Finally, such a person is not permitted to be pre- 
sent at the holy Sacrifice of the Mass and the other services of 
the Church, but is allowed to be present at Christian instructions. 

The lesser ban prevents him who comes under it from re- 
ceiving the Sacraments, but not from attending Church and divine 



Excommunication is not only a punishment, but a remedy, for 
as soon as an excommunicated person becomes better, the Church 
with great joy receives him again into her communion, and ab- 
solves him from the continuance of the punishment. As excom- 
munication is the severest of punishments, it can be pronounced 
only on account of great crimes , and only after many repeated 
admonitions to improvement. The Catholic Church conducts her- 



ON EXCOMMUNICATION. 




service. 



586 INSTRUCTION FOR THE FEAST OF ST. SEBASTIAN, MARTYR. 



self in this as a good, careful mother, who warns and exhorts her 
children, and, at last, when nothing else avails, inflicts punishment, 
but only in order to bring the stubborn child to a knowledge of hav- 
ing committed wrong and reformation. The Church has for this the 
right which Christ expressly gave her {Matt, xviii. 15-13.), and of 
which the apostles themselves made use, as St. Paul in the case of 
the incestuous person at Corinth, {i. Cor. v. 4.) Besides, as the Church 
is a visible organization, and as every organization has the right to 
exclude rebellious and stubborn members from the advantages of 
its community, no one can deny the same right to the Church. If 
the Church had not this right and the power to execute it, she 
would have to give herself up to be broken to pieces and des- 
troyed, as is already the case with protestantism. He who loves 
and exactly obeys the commandments of God and the directions 
in matters of faith and morals of the Church, has nothing to fear, 
for excommunication is only used in punishment for great crimes. 



INSTRUCTION FOR THE FEAST OF ST. 
SEBASTIAN, MARTYR. 

[January 20 J 



T. Sebastian was born and brought up by Christian 
parents in Narbonne, a city in the South of France. 
On account of his splendid talents and irreproach- 
able conduct, the Emperor Diocletian appointed 
him captain of the first legion of his body-guards. 
The saint made use of this high place of honor and 
J!^3£i^=i3L power to relieve the poor and to assist the Chris- 
tians, especially those in prison. He would visit them to aid them, 
console them, and encourage them to firm perseverance in faith, to 
suffer, and to die for Christ. By his ardent zeal he even effected 
the conversion of many pagans, among whom was the judge Cro- 
matius, who with his whole family and fourteen hundred slaves, 
whom he liberated, received baptism, gave up his office and with- 
drew to his country seat. When Fabian, the successor in office of 
Chromatius heard this, he sent for St. Sebastian and reproached 
him for the crime of having perverted Bomans under his command 
to the Christian faith. The saint replied: "I believe, I can do the 
state no greater service; for the more faithfully they serve Christ, 
the more faithfully will they serve their temporal master." When 
the emperor was informed of this affair, he was enraged and or- 
dered his soldiers to bind Sebastian to a post and shoot him with 
arrows. The sentence was carried out; the soldiers believing they 
had killed the saint, left him. But a Christian widow, named Irene, 
who went in the night to bury him, found him yet living, and at 
once had him brought in secret to her house, where his wounds 




INSTRUCTION FOR THE FEAST OF ST. SEBASTIAN, MARTYR. 587 

soon became healed. But burning for a martyr's death, he could 
by no persuasion be withheld from going to the emperor, to whom 
he said: "Sir, can it be possible you still listen to slanders against 
the Christians? I come to you once more to assure you, you have 
not in your whole country more useful and more faithful subjects 
than the Christians, who pray for the welfare of the whole nation." 
When Diocletian saw, that Sebastian still lived, he w T as wholly 
surprised and exclaimed: "What! are you still alive?" "Yes, 
replied the saint," the Lord has preserved my life, that I may tell 
you, how impious you are in persecuting the Christians." " The 
emperor, incensed beyond measure, ordered Sebastian to be 
scourged to death, and thus it came about that on the 20 th of 
January, 288, Sebastian w r as taken to heaven to receive the mar- 
tyr's crown. The pagans threw his body into a sewer, where it 
w r as found hanging on a hook, by Lucina, a woman of great virtue, 
who caused it to be taken out, and had him buried at the entrance 
of the cemetery, which is to this day called the Catacomb of St. 
Sebastian. 

H EXPRESSIONS OF ST. SEBASTIAN. 
E who enjoys every pleasure in this life which so quickly 
ends, will lose all pleasure in that life which never ends. 
The Christian fears not the sufferings of this life, for he knows 
that with them he buys eternal happiness, and that for every 
passing pain he receives an eternal joy. Let us not fear to suffer 
an hour's pain in our body, who seek to enjoy ourselves forever 
with Christ. 

The Introit of the Mass reads: Let the sighing of the 
prisoners come in before thee, Lord; render to our 
neighbors sevenfold in their bosom; revenge the blood 
of thy saints, which has been shed. (Ps. lxxviii.) 

PRAYER OF THE CHURCH. Have regard to our weak- 
ness, Almighty God, and since the weight of our own 
deeds is grievous to Thee, may the glorious intercession of 
Thy blessed Martyr Sebastian protect us. Through Christ our 
Lord, &c. 

EPISTLE. (Hebr. xi. 33—39.) Beethren: The saints by 
faith conquered kingdoms, 1 ) wrought justice, obtained pro- 
mises, stopped the mouths of lions, 2 ) quenched the violence 
of fire, 3 ) escaped the edge of the sword, 4 ) recovered strength 
from weakness, became valiant in battle, put to flight the 
armies of foreigners: women received their dead raised to 



*) Gideon and David. 2 ) As Samson, David, Daniel. 3 ) The three children 
in the fiery furnace. 4 ) Elias, David. 



588 INSTRUCTION FOR THE FEAST OF THE CONVERSION 

life again. *) But others were racked, not accepting deliver- 
ance, that they might find a better resurrection. 2 ) And 
others had trial of mockeries and stripes, moreover also of 
bands and prisons: they were stoned, they were cut asunder, 
they were tempted, they were put to death by the sword, 
they wandered about in sheep-skins, and in goat-skins, being 
in want, distressed, afflicted: of whom the world was not 
worthy; wandering in deserts, in mountains, and in dens, 
and in caves of the earth. And all these being approved by 
the testimony of faith, in Christ Jesus our Lord. 

EXPLANATION. The apostle shows by many examples from 
history, especially from the Old Testament, the virtue there is in 
a living faith, and what strength it gives its confessors to endure 
unmoved the greatest tortures. 

Where do we in our days find such living faith? For fear of 
a little mockery or the petty scorn of soca led enlightened Chris- 
tians, who have abandoned the practice of their religion, even Ca- 
tholics otherwise faithful and pious, often omit the practice and 
pub ic profession of their faith. To such will one day be made 
good the words of our Lord: He that shall deny me before 
men, I will deny him before my Father who is in hea- 
ven. {Matt. x. 33.) 



INSTRUCTION FOR THE FEAST OF THE 
CONVERSION OF ST. PAUL, THE APOSTLE. 

[ January 25 J 



He full history of this conversion is given in 
this day's Lesson, which is taken from the 
Acts of the Apostles. 

The Introit of the Mass is as follows: I 
know whom I have believed and I am 
certain, that he is able to keep that 
which I have committed unto him, 
against that day. (ii. Tim. i. 12.) Lord, thou hast proved 
me, and hast known me: thou hast known my sitting 
down and my uprising. Glory be to the Father, &c. — This 
Introit shows, how valuable are good works in God's eyes, since 
He so faithfully preserves them lor reward. 

PRAYER OF THE CHURCH. God, who, by the preach- 
ing of blessed Paul Thy Apostle, didst instruct the whole 




') The widow of Sarepta, who through Ellas received her son. 2 ) The 
Machabees. 



OF ST. PAUL, THE APOSTLE. 



589 



world; grant, we beseech Thee, that we, who this day honor 
his conversion, may, by his example, learn to come to Thee. 
Thro'. 

LESSON. (Acts ix. 1 — 22.) In those days: Saul breathing 
out threatenings and slaughter against the disciples of the 
Lord, went to the high priest, and asked of him letters to 
Damascus, to the synagogues, that if he found any men and 
women of this way, he might bring them bound to Jerusa- 
lem. And as he went on his journey, it came to pass that 
he drew nigh to Damascus : and suddenly a light from heav- 
en shined round about him. And falling on the ground he 
heard a voice saying to him: Saul, Saul, why persecutest 
thou me? Who said: Who art thou, Lord? And he said: I 
am Jesus of Nazareth, whom thou persecutest. It is hard 
for thee to kick against the goad. And he trembling and 
astonished, said: Lord, what wilt thou have me to do? And 
the Lord said to him: Arise, and go into the city, and there 
it shall be told thee what thou must do. Now the men who 
went in company with him stood amazed, hearing indeed a 
voice, but seeing no man. And Saul arose from the ground, 
and when his eyes were opened he saw nothing. But they 
leading him by the hand, brought him to Damascus. And 
he was there three days without sight, and he did neither 
eat nor drink. Now there was a certain disciple at Damas- 
cus, named Ananias: and the Lord said to him in a vision: 
Ananias. And he said: Behold, I am here, Lord. And the 
Lord said to him: Arise and go into the street that is called 
Strait, and seek in the house of Judas, one named Saul of 
Tarsus. For behold, he prayeth. (And he saw a man named 
Ananias, coming in and putting his hands upon him, that 
he might recover his sight.) But Ananias answered: Lord, 
I have heard by many of this man, how much evil he hath 
done to thy saints in Jerusalem: and here he hath authority 
from the chief priests to bind all that invoke thy name. And 
the Lord said to him: Go thy way, for this man is to me a 
vessel of election, to carry my name before the Gentiles, and 
kings, and the children of Israel. For I will shew him how 
great things he must suffer for my name's sake. And Ana- 
nias went his way, and entered into the house : and laying 
his hands upon him, he said : Brother Saul, the Lord Jesus 



590 



INSTRUCTION FOR THE FEAST OF THE CONVERSION 



hath sent me, he that appeared to thee in the way as thou 
earnest: that thon mayest receive thy sight, and be filled 
with the Holy Ghost. And immediately there fell upon his 
eyes as it were scales, and he received his sight : and rising 
up he was baptized. And when he had taken meat, he was 
strengthened. And he was with the disciples that were at 
Damascus for some days. And immediately he preached 
Jesus in the synagogues, that he is the Son of God. And all 
that heard him were astonished, and said: Is not this he 
who persecuted in Jerusalem those who called upon this 
name : and came hither for that intent that he might carry 
them bound to the chief priests ? But Saul increased much 
more in strength, and confounded the Jews who dwelt in 
Damascus, affirming that this is the Christ. 

What are we taught by this history? 

That we should not despise any sinner, nor despair of his con- 
version; for the greatest sinner may be at once converted by the 
grace of God, and even become a great saint, like St. Paul, who, 
while he was seeking to exterminate the Christians, became a 
chosen instrument in the hands of God for the instruction of the 
people; that we should fervently pray for the conversion of sin- 
ners, as did St. Stephen for Saul (this was Paul's name before he 
became a Christian) and won by his prayer the grace of his con- 
version. {Acts vii. 57—59.) To pray for the conversion of sinners, 
is to make fruitful for them the sufferings of Christ, cooperating 
with those sufferings, that the heartfelt wish of our Saviour w 7 ho 
came into this world to save sinners, and who still intercedes for 
them in heaven, may be realized.*) 

Let us learn from this, how we must preserve our conversion. 
Paul at his conversion became physically blind, but spiritually so 
enlightened, that he immediately exclaimed: Lord, what v T ilt 
thou have me to do? He then, by God's direction, took Ana- 
nias as his guide in the way of salvation, and he afterwards spoke 
as much for the honor of Christ as he had previously persecuted 
the faithful. In the same manner a convert should close his eyes 
to everything which has led him wrongly, and look only at that 
w r hich God requires from him; he should furthermore entrust 



*) In the year 1836 there arose in the most remarkable manner in Paris 
the Confraternity of the Holy and Immaculate Heart of Mary, having for its 
object to obtain" the blessed Virgin's intercession for the conversion of sin- 
ners. What a grand and meritorious object! You, too, Christian, should 
hasten to join this fraternity, that, in union with its millions of members, 
you may by fervent humble prayer, do somewhat towards this great end, the 
conversion of sinners and unbelievers, and thereby acquire grace for your 
own soul. 



OF ST. PAUL, THE APOSTLE. 



591 



himself to an experienced spiritual director, following his in- 
structions in all things; finally, he must now devote himself as 
fervently to the honor of God and of virtue as he was previously 
attached to the world, the. flesh, and everything evil, and never 
permit himself to be turned from the right way, either by perse- 
cution or by mockery. 

GOSPEL. (Matt. xix. 27 — 29.) At that time: Peter said 
to Jesus: Behold, we have left all things, and have followed 
thee: what therefore shall we have? And Jesus said to them: 
Amen, I say to you, that you who have followed me in the 
regeneration, when the Son of Man shall sit on the seat of 
his majesty, you also shall sit on twelve seats judging the 
twelve tribes of Israel. And every one that hath left house, 
or brethren, or sisters, or father, or mother, or wife, or chil- 
dren, or lands for my name's sake, shall receive an hundred 
fold, and shall possess life everlasting. 

Why is this gospel read to-day? 
Because, although St. Paul did not follow Christ, while He was 
yet living on earth, he was called to the apostleship by Christ 
Himself, and, like the rest of the apostles, left everything to follow 
Christ, and labored and endured even more than the others in 
the propagation of the gospel. He will, therefore, with the rest of 
the apostles come with Christ, to judge not only the world, but 
even the fallen angels. He is, therefore, venerated by the Church 
in connection with" St. Peter as a prince of the apostles. 

How did Peter and the other apostles leave all, since they had but 

little to leave? 

This St. Gregory thus explains : "We must consider the in- 
clination and love for a thing more than the value of the thing 
itself." Although Peter possessed but little, he gave up all incli- 
nation for that little and, therefore, he left much; for St. Bernard 
says: a He leaves much v. ho yields up the will to possess." This 
St. Peter did. But he who leaves honors and riches and every- 
thing for God, and yet retains the desire for them, gives up but 
little and has no merit in the abnegation. So likewise every 
one of you that doth not renounce all that he possess- 
eth, that is, all inclination for it, cannot be my disciple. 
(Luke xiv. 33.) 

Why did Peter ask a reward? 
This may have been done out of selfinterest (for the apostles 
w r ere not yet free from every imperfection), but Christ permitted 
the question and made it the occasion to announce the reward 
which would be given to those who sincerely follow Him. 



592 INSTRUCTION FOE THE FEAST OF THE CONVERSION OF ST. PAUL. 



Why did Christ promise the apostles, that they should sit in judg- 
ment with Him? 

To encourage them to perseverance in following Him, and in 
bravely bearing disgrace and persecution from the world; to let 
it be known to them and to all who adhere to Christ in poverty 
and humiliation, what exaltation will be given them at the end 
of the world; to show the followers of this world who regard 
Christ's adherents as most foolish, the folly and madness of their 
judgment, for which they themselves will be condemned. 

Why does Christ, since he commands us to love our parents and 
relations, promise us a reward for leaving them? 
This does not interfere with the command to love them in so 
far as they are our parents, but, as St. Gregory says, "only in 
so far as they are obstacles in the way to God and our salvation;" 
we must shun and avoid them, that is, we are not required to 
follow them, if they advise or command us to do anything which 
is contrary to God's commandments or injurious to our salvation. 

What is understood by the hundredfold which Christ promises in 
return for temporal possessions ? 
St. Jerome explains it to mean the spiritual benefits, the grace 
of God, the virtues, the interior consolation and satisfaction which 
are a hundredfold, that is, infinitely more valuable than temporal 
riches. how small and trivial is that which we leave and of 
which death would, in any event, deprive us, for the love of God ! 
How indescribably great are the treasures which God in this life 
and in the next gives in return! Eye hath not seen, nor ear 
heard, neither hath it entered into the heart of man, 
what things God hath prepared for them that love 
him. (i. Cor. ii. 9.) 

SUPPLICATION TO ST. PAUL. great Apostle, St. Paul, 
whom the voice of the Lord east to the ground, that thou 
mightest arise to true penance, and who thus from being a 
vessel of dishonor became a vessel of election, from being the 
enemy of Christ was changed into His most faithful defender 
and friend, I beseech thee to ask the grace from Christ for me, 
that I may now rightly know* and love Him whose enemy I 
have been, and by my sins have crucified; that I may follow 
him and according to thy example as zealously practise jus- 
tice as I have hitherto practised malice, so that I may obtain 
equal salvation with thee. Through Jesus Christ, our Lord, &c. 
Amen. 



593 



INSTRUCTION 
FOR THE FEAST OF THE PURIFICATION 
OF THE RLESSED VIRGIN MARY. 
COMMONLY CALLED CANDLEMAS DAY. 

f February 2.] 

What is this festival? 
T is the festival on which the Church venerates 
the humility and obedience of Mary and her 
divine Son, by which she subjected herself, al- 
though not obliged to do so, to the law of Moses, 
requiring purification and presentation in the 
a temple. From this comes the name the Puri- 
fication of the Blessed Virgin Mary or the Presenta- 
tion of Jesus in the temple. It is also called Candlemas, 
because before Mass on this day the candles used in divine ser- 
vice are blessed, a procession then being formed, in which hymns 
sung, and the candles carried. 

Why are the candles blessed on this day arid carried in procession? 

In remembrance of the presentation of Jesus to His Heavenly 
Father on this day, when the aged Simeon called Him: A light 
to the revelation of the gentiles, and the glory of the 
people Israel [Luke ii. 32.), and to remind us that, like the 
live wise virgins, we should go to meet Christ with the burning 
light of faith and good works. 

With what intention are the candles blessed? 

With the intention of obtaining that, by their pious use and 
the prayers of those who devoutly carry them, God may be mov- 
ed to hear us and preserve us in health of body and soul ; that 
our hearts through the doctrine of Jesus and the grace of the 
Holy Ghost, may be interiorly enlightened ; and that the fire of 
the love of God may be kindled in our hearts, purify them from 
all remains of sin, and make us, some day, take part in the joyous 
light of heaven, which will never be extinguished. 

The Introit sung in the Mass is from Psalm xlvii.: We have 
received thy mercy, God, in the midst of thy temple: 
according to thy name, so also is thy praise unto the 
ends of the earth: thy right hand is full of justice. 
Great is the Lord and exceedingly to be praised, in 
the city of our God, on his holy mountain. Glory, &c. 

PKAYER OF THE CHURCH. Almighty and Eternal 
God, we humbly beseech Thy divine majesty that as Thy only 
Son in the substance of our flesh, was this day presented in 




38 



594 INSTRUCTION FOR THE FEAST OF THE PURIFICATION 

the temple, so our souls, being perfectly cleansed, may be- 
come a pure oblation and presented to Thee. Thro 1 . 

LESSON. {Mai. iii. 1—4.) Thus saith the lord gob: Be- 
hold, I send my angel, and he shall prepare the way before 
my face. And presently the Lord whom you seek, and the 
angel of the Testament whom you desire, shall come to his 
temple. Behold, he cometh, saith the Lord of hosts : and who 
shall be able to think of the day of his coming? and who 
shall stand to see him? For he is like a refining fire, and 
like the fuller's herb : and he shall sit refining and cleansing 
the silver, and he shall purify the sons of Levi, and shall re- 
fine them as gold, and as silver, and they shall offer sacri- 
fices to the Lord in justice. And the sacrifice of Judea and 
Jerusalem shall please the Lord, as in the days of old, and 
in the ancient years: saith the Lord Almighty. 

EXPLANATION. The angel or messenger who shall prepare 
the way for the Lord, is John the Baptist {Matt. xi. 10.), and the 
long desired Ruler and Messiah is Christ, who on this day came 
into the temple. Christ is called the Angel of the Testament, be- 
cause He has arranged between (rod and man a new and far more 
excellent covenant than God had made with the Jews; for He 
did not supply the Christians, as He had the Jews, with temporal, 
but with heavenly and eternal riches. This Angel of the Testa- 
ment, Christ, came the first time in all the humility of a little 
child into the temple, but His second coming at the end of the 
world, the time of which will be known no one, will be terrible. The 
prophet likens Him to a fire which purifies the gold, and to that 
hero with which cloth is whitened in the fuller's machine; under 
which figures he alludes to the strength of judgment, with which 
Christ will judge the just and the unjust. Pure as refined gold, 
and as the white linen (corporal) on which the Body of Christ is 
laid in the holy Sacrifice of the Mass, must be the heart of those 
who receive Christ in the blessed Sacrament, or seek to worthily 
offer the holy Sacrifice with the priest. 

GOSPEL. {Luke ii. 22—32.) At that time: After the 
days of the purification of Mary, according to the law of 
Moses, were accomplished, they carried Jesus to Jerusalem, 
to present him to the Lord. As it is written in the law of 
the Lord, Every male opening the womb shall be called holy 
to the Lord. And to offer a sacrifice according as it is writ- 
ten in the law of the Lord, a pair of turtle doves, or two 
young pigeons. And behold, there was a man in Jerusalem 



OF THE BLESSED VIRGIN MARY. 



595 




named Simeon, and this man was just and devout, waiting 
for the consolation of Israel: and the Holy Ghost was in him. 
And he had received an answer from the Holy Ghost, that 
he should not see death, before he had seen the Christ of the 
Lord. And he came by the Spirit into the temple. And when 
his parents brought in the child Jesus, to do for him accord- 
ing to the custom of the law, he also took him into his arms, 
and blessed God, and said : Now thou dost dismiss thy ser- 
vant, Lord, according to thy word, in peace. Because my 
eyes have seen thy salvation, which thou hast prepared be- 



38* 



596 INSTRUCTION FOR THE FEAST OF THE PURIFICATION 

fore the face of all peoples : a light to the revelation of the 
Gentiles, and the glory of thy people Israel. ' 

Why was Jesus brought into the tempt e of Jerusalem? 
That our Lord might be presented, that is, offered up to God; 
for God had commanded the Jews to offer their first horn sons 
to Him, and to redeem them afterwards at a price, in grateful com- 
memoration of the destroying angel's having spared their first 
born at the departure from Egypt, when all the first born of the 
Egyptians were slain. {Lev. xiii. 13.) 

Now soon after birth must this take place? 
On the fortieth day, for according to the law the mother's im- 
purity lasted for this length of time after the birth of the boy, 
after which she went to the temple, and in order to be declared 
purified, made her offering of purification. {Lev. xii.) 

Was Mary subject to this law of purification? 
No, for she had not, like other mothers, conceived and born 
in sin, and, therefore, did not need purification; but she placed 
herself with her divine child among sinners and fulfilled the law 
by which these were bound. "Nothing," says St. Bernard, "was 
impure in her conception, nothing impure in her birth; there was 
nothing to be cleansed, for the child itself was the origin of all 
purity, and came into the world to purify it from sin. Truly, 
happy Virgin, thou didst need no purification, but thou wouldst 
pass as a woman among women, as thy Son also passed for a child 
among children." 

Why did Mary fulfil the law of purification? 

She did this in order, like her divine Son, to give us an example 
of obedience and true humility, for she interiorly thought little of 
herself and wished externally to be so regarded; to teach us to 
thank God for the favors He has shown to our ancestors, for the 
law of the Jews was given them to encourage to gratitude for the 
preservation of the first born of their ancestors from the hands 
of the destroying angel (Lev. xiii. IB.); and in order not to scan- 
dalize, by omission of this law, those who did not know, that she 
was not required to observe it. 

Learn, Christian, from Mary's example to be truly humble 
and obedient, to be grateful to God for the benefits which your 
ancestors, parents have received, and to be on your guard, never 
to give scandal by failing to observe the commandments of God 
and His Church. 

Why did not Mary offer a lamb as did the rich {Lev. xii. 6.), but 
merely, like the poor, a pair of doves? 
Because she was poor, and was not ashamed to appear as such 
before the world. how Mary loved humility and the poverty 
connected with it! Take no shame to thyself, therefore, if thou 



OF THE BLESSED VIRGIN MARY. 



597 



art poor, love poverty the more; but if rich, be poor in spirit, and 
love the poor and the distressed. 

How did it come to pass, that Simeon met the Saviour in the temple? 

Because he was a pious and faithful servant of God, it had 
been promise'd him, that he should not die, until he had seen the 
Saviour. When Jesus was brought into the temple, Simeon was 
inspired by God to go there also, and when he found Jesus there, 
he by divine inspiration knew Him to be the Messiah and gave 
testimony of Him. 

See how God rewards those who sincerely love and serve Him, 
giving Himself to them to be known always more and more ! 

Why was Simeon ready to die, when he had held Jesus in his arms? 

Because his wish was perfectly fulfilled ; for since he had not 
only seen with his own eyes, but had held in his arms the Desired 
of all nations, for whom the patriarchs had so vainly longed, 
what more could he wish than to leave this miserable world, and 
commend his spirit to the hands of his Saviour ? 

Why did Simeon call Jesus a light for the revelation of the g entiles? 

Because Jesus had come into the world as the true light 
{John i.), which was to free the gentiles from the darkness of su- 
perstition and idolatry, and from the blindness and slavery of 
Satan, as well as to conduct the Jews out of the bondage of the 
Mosaic Law in the liberty of the children of God. (Gal. iv.) 

PRAYER. Heavenly Father! look down from Thy throne 
of mercy upon the face of Thy Anointed in whom Thou art 
well pleased. Behold, He is this day offered to Thee in the 
temples for the sins of His brethren. Let this offering please 
Thee, and move Thee to have compassion on us sinners. In 
consideration of His humility and obedience, forgive us our 
pride and disobedience, and grant us, that purified by His 
blood, we may one day, having like Simeon departed this life 
in peace, behold Thee as the eternal light which shall never 
be extinguished in the temple of Thy glory, be presented to 
Thee by Mary, our beloved Mother, and love and praise Thee 
forever. Amen. 

INSTRUCTION ON CHILD BIRTH. 

THe law of purification {Lev. xii.), by which the Jewish women 
for forty days after the birth of a boy, and for eighty after 
that of a girl, were regarded as impure and kept out of the 
temple, and required, at the end of that time, to bring a lamb 
and a dove to the temple as an offering for sin, and be by the 
prayer of the priest pronounced pure, does not, it is true, apply 



598 



INSTRUCTION ON CHILD BIRTH. 



to Christian women, because the Church has abolished the Jewish 
ceremonies: but the Church, nevertheless, permits them to remain 
absent from Church, with a good conscience, for six weeks or so 
long as circumstances may require, after the birth of a child, in 
order to take care of their health. This should be remembered 
by husbands who should see, that their wives have the necessary 
quiet and attendance which nature requires for recovery after 
the birth of a child. The Church desires, that at the end of this 
time the mother and child, following Mary's example, should 
resort to the Church to obtain the blessing of the priest, thank 
God for their deliverance, offer the child to God, praying with 
the priest for the grace to bring up the child in sanctity and piety. 
This comprises the Churching of women, which is a very old 
and praiseworthy custom and should not be neglected. Never- 
theless there is no necessity for a woman to remain constantly in 
her room or even in the house until she is churched, for fear of 
injury from evil spirits. This is a most foolish fear; for evil spi- 
rits will not and cannot harm her, if she does not injure herself 
by work, improper food, or by neglecting to ask God's protection. 
The delicate health of women and of children, comes generally 
from the proper precautions not having been taken, from their 
not having been rightly attended to, and so having hurt them- 
selves. 

At the Churching they should direct their prayers to the ends 
already mentioned, gratefully offer to God the divine Lamb Jesus 
Christ by hearing Mass or receiving holy Communion, give an 
alms, and perhaps say the following 

PRAYER. Almighty and beneficent God! who didst im- 
pose upon our mother Eve, in punishment for her sin, that 
she should give birth to her children in pain: I offer to Thee 
all the pains which I have thus suffered in atonement for 
my sins, and thank Thee, that I have safely brought a child 
into the world, whom I now offer to Thee, according to the 
example of the Mother of Thine only begotten Son, for Thy 
holy service, whom I shall zealously endeavor to educate for 
Thy honor. Give me but this grace through the intercession 
and merits of this most blessed Mother. Bless me and my 
child, and grant, that we may here live in accordance with 
Thy divine will, and receive eternal salvation there. Through 
Christ, our Lord, &c. Amen. 



599 



INSTRUCTION FOR THE FEAST OF ST. 
BLASE, BISHOP AND MARTYR. 

[February 3 J 



T. Blase was born at Sebaste in Armenia. In his 
youth he gave himself with great zeal to the study 
of philosophy and medicine, but at the same time 
did not forget his soul. He followed Christ in 
beautiful virtues, especially in meekness and hu- 
mility, and kept from all sinful ways of the world. 
Although his life was a hidden one, the inhabi- 
tants of Sebaste knew it and chose him for their bishop. At that 
time, the Christians, especially the bishops and priests, suffered 
many persecutions from the pagans, persecutions from which Se- 
baste did not escape. That his life might be saved for his flock, 
Blase withdrew to a grotto in Mount Agaeus, where he led a 
most penitent life, and entirely destroyed the old man in himself. 
If one puts off the old man and puts on Christ, that is, if one 
masters his corrupt nature, subdues his evil inclinations, and 
sweeps out everything earthly from himself, then his course of 
life becomes a heavenly one, and he becomes master over the 
earthly, the material life, so that all nature is his friend and ser- 
vant. So it was with Blase. The animals of the forests became 
his friends and served him; they approached him with confi- 
dence, permitted themselves to be carressed by him, had their 
wounds healed by him, received his blessing, brought him food, 
and obeyed his voice. A hunter one day met him in the midst of 
these animals, and forthwith reported the saintly man to the 
governor, who sent his officers to apprehend him. Blase went cor- 
dially to meet them, and when they reached the door of his cave, 
he said: "You are welcome, for now I see that God has not for- 
gotten me." When they were returning with him, the animals 
followed, and the officers terrified would have fled, but Blase re- 
assured them: "Be not afraid," he said, "they will do you no 
harm," and ordered the animals to go back. They obeyed, but for 
a long time looked sadly after him. Many people came on the 
road to see the saint and to ask his blessing; among them a woman 
who held in her arms a child in whose throat a fishbone was 
sticking. She was inconsolable and cried out to the saint: "0 
dearest master, help my child, or it will be strangled !" The saint 
knelt down, prayed, blessed the child with the sign of the cross, 
and it was immediately cured. 

When the saint had reached the city, he was taken before the 
governor who ordered him to worship the gods. Refusing to do 
this, he was struck with clubs; while thus tortured, he said to 
the governor: "Do you indeed fancy, that by torture you can force 
me to forsake my Lord and my God? You are indeed wrong, no 




500 INSTRUCTION FOR THE FEAST OF ST. MATTHIAS, APOSTLE. 



pain shall separate me from my Jesus." The governor, then, was 
so enraged, that he had him hound to a pillar and torn into pieces 
by iron claws. Blase calmly looking up to heaven, suffered all 
without uttering a single moan. He was then taken to prison, 
where the governor let him remain for a time. Once more called 
to the judgment seat, the saint again firmly refused to offer 
to idols, and the governor then ordered, that he should be be- 
headed. 

The Church venerates his memory on the third of February, 
and after Mass connects with it the custom of placing two burning 
candles crosswise and touching with them the neck of the faith- 
ful, while the priest says: "Through the intercession of the holy 
bishop and martyr Blase, may the Lord preserve thee from every 
disease of the throat, in the name f of the Father, f of the Son, 
f and of the Holy Ghost. Amen." This is founded in the very 
ancient custom of invoking and venerating St. Blase as patron in 
all diseases of the throat. 

PRAYER OF THE CHURCH. God, who, by the yearly 
solemnity of blessed Blase Thy Martyr and Bishop, rejoicest 
the hearts of Thy faithful; mercifully grant that we who ce- 
lebrate his martyrdom, may enjoy his protection. Thro 1 . 



INSTRUCTION FOR THE FEAST OF ST. 
MATTHIAS, APOSTLE. 

.^^S^^y^r- D [February 24. or 25 j 

Atthias, born in Bethlehem of Juda, was at 
the commencement of Christ's preaching 
numbered by Him among the seventy two 
disciples, and everywhere accompanied our 
Saviour and witnessed all His miracles and 
His resurrection. After Christ's ascension, 
Matthias was chosen apostle in place of the 
traitor Judas, as is detailed in the Lesson for this day, and after 
the descent of the Holy Ghost announced the gospel first to his 
own people, the Jews, and then in Cappadocia and the neighbor- 
hood of the Caspian Sea. After having preached the doctrine of 
salvation in many countries, especially urging, as St. Clement of 
Alexandria relates, abstinence from carnal pleasures, he was ston- 
ed by the Jews in Galilee who wished not to hear his sermons, and 
was finally beheaded by the Roman soldiers about the year 63. 
[For the Introit see the Feast o[ St. Andrew J 

PRAYER OF THE CHURCH. God, who didst add bless- 
ed Matthias to the number of Thy Apostles, grant, we be- 




INSTRUCTION FOR THE FEAST OF ST. MATTHIAS, APOSTLE. 601 

seech thee, that by his prayers we may be ever sensible of 
the effects of thy mercy. Thro 1 . 

LESSON. (Acts i. 15 — 26.) In those days: Peter rising up 
in the midst of the brethren, said: (now the number of persons 
together was about an hundred and twenty.) Men brethren, 
the scripture must needs be fulfilled which the Holy Ghost 
spoke before by the mouth of David concerning Judas, who 
was the leader of them that apprehended Jesus: who was 
numbered with us, and had obtained part of this ministry. 
And he indeed hath possessed a field of the reward of ini- 
quity, and being hanged, burst asunder in the midst: and all 
his bowels gushed out. And it became known to all the in- 
habitants of Jerusalem: so that the same field was called in 
their tongue Haceldama, that is to say, the field of blood. 
For it is written in the book of Psalms: Let their habitation 
become desolate, and let there be none to dwell therein. And 
his bishopric let another take. Wherefore of these men who 
have companied with us , all the time that the Lord Jesus 
came in and went out among us, beginning from the baptism 
of John until the day wherein he was taken up from us, one 
of these must be made a witness with us of his resurrection. 
And they appointed two, Joseph, called Barsabas, who was 
surnamed Justus, and Matthias. And praying they said : 
Thou, Lord, who knowest the hearts of all men, shew whe- 
ther of these two thou hast chosen, to take the place of this 
ministry and apostleship, from which Judas hath by trans- 
gression fallen, that he might go to his own place. And they 
gave them lots, and the lot fell upon Matthias and he was 
numbered with the eleven apostles. 

Bow did Judas possess a field? 

By the reward of his treason. Repenting of his crime Judas 
threw it down in the temple; the high priests would not accept 
it for the treasury of the temple, because it was the price of 
blood, and it was, therefore, used to purchase a field to be a burial 
place for strangers dying in Jerusalem, and received the name 
Haceldama, the field of the blood. {Matt, xxvii. 3.) 

See how much avarice profited Judas, and learn from his 
miserable fate the danger of avarice and all other passions which 
are not immediately exterminated. 

INSTRUCTION. Let us learn from the apostles who prayed 
so fervently at this election, the necessity of prayer in the election 



602 INSTRUCTION FOR THE FEAST OF ST. MATTHIAS, APOSTLE. 

of priests or rulers of the state, that God may so direct us, that 
the choice may fall on men who are really suitable for the office. 
The neglect of prayer, and the carnal, selfish considerations which 
move many electors, often cause men to be chosen who administer 
their office badly, and do more harm than good. If the choice is 
not directed by God, as it was in the case of St. Matthias, but 
according to human sentiments, then, generally, instead of a 
Matthias a Judas is chosen. From this that no one of the disci- 
ples presented himself as a candidate for apostleship, we should 
learn not to force ourselves into spiritual office and dignity, but 
await the call of God, because we dare not promise ourselves the 
grace necessary to fulfil its duties. All who are about choosing 
their state of life, must remember to pray fervently for light, that 
they may know the state for which God designs them; for we can 
be saved only in that station in life which we have entered in 
compliance with the wall of God, and not from the promptings of 
sinful passions. 

GOSPEL. {Matt. xi. 25 — 30.) At that time: Jesus an- 
swered and said: I confess to thee, Father, Lord of heaven 
and earth, because thou hast hid these things from the wise 
and prudent, and hast revealed them to little ones. Yea, 
Father; for so it hath seemed good in thy sight. All things 
are delivered to me by my Father. And no one knoweth the 
Son, but the Father; neither doth any one know the Father 
but the Son, and he to whom it shall please the Son to reveal 
him. Come to me, all you that labour, and are burdened, 
and I will refresh you. Take up my yoke upon you, and 
learn of me, because I am meek, and humble of heart: and 
you shall find rest to your souls. For my yoke is sweet, and 
my burden light. 

Why did Christ say: I confess to thee, Father, because 
thou hadst hid these things from the wise and prudent, 
and hast revealed them to little ones? 

By this He means to give thanks to His Heavenly Father for 
having revealed the mysteries of His incarnation and humiliation 
in life, not to those who wish in their pride to penetrate every- 
thing with their short sighted human reason and therefore des- 
pise the mysterious works of God, but to the little, that is, the 
humble ones, who, like the apostles, make their reasoning obe- 
dient to the service of Christ and the faith, and so become worthy 
to be interiorly enlightened by God, like the apostles, and to 
understand His mysteries. 



INSTRUCTION FOR THE FEAST OF ST. MATTHIAS, APOSTLE. £03 

How were all things delivered by the Father to Christ? 
By making Christ, since He sent Him into the world, the 
Teacher and Model of kings and rulers, the Redeemer and the 
Judge of all men, and giving Him all power in heaven and on 
earth. {Matt, xxviii. 18.) 

Why is it, that no one knows the Father but the Son and he 
to whom it shall please the Son to reveal him? 

Because no one but the God-Man, Christ, knows perfectly the 
incomprehensible mystery of the Most Holy Trinity, and no one 
can acquire the knowledge of God and the true faith, except 
through Christ. 

Why does no one know the Son but the Father? 

Because only God can comprehend the eternal birth and the 
origin of Christ, as regards His divinity, His divine perfections 
and attributes, and the mystery of the redemption. 

Who are those who labor and are burdened? 
They are: all who labor for justice and strive to attain per- 
fection; who are obliged to endure persecution and annoyance, 
and those who are weighed down with the burden of grievous sins. 
How does Christ refresh them? 
By His grace He refreshes the first, that they may attain jus- 
tice; the second He consoles and strengthens, that they may not 
become faint-hearted ; the last He forgives (if they do penance), 
remits their punishment, and so relieves them of their burden. 
What is the yoke of Christ? 
It is the light yoke of the commandment to love God and our 
neighbor. 

What have we principally to learn of Christ? 
To be meek and humble of heart. We are meek, when, after 
Christ's example, we bear injuries patiently, and do not avenge 
them ; and humble of heart, if we acknowledge our weakness and 
unworthiness, have a poor opinion of ourselves, and seek not to 
be esteemed by others, as St. Bonaventura says, "if we despise 
ourselves and the world, but no person in it, and are glad to be 
ourselves disregarded." This, Christ tells us, is the only way to 
true peace of mind, and to temporal and eternal happiness; to 
leave this path for one of anger and pride, is to lose the road 
to heaven. 

PRAYER. most meek and humble Jesus! we thank Thee 
for Thy loving invitation to us who labor and are burdened, 
promising us rest and refreshment, and we beseech Thee to 
grant, that in all trials and difficulties we may shelter our- 
selves with Thee, and become by meekness and humility less 
unworthy of Thy refreshing consolation. 



604 

ON THE OBSERVANCE OF THE COMMANDMENTS. 
My yoke is siveet and my burden light. {Matt. xi. 30.) 

A Can we keep the commandments? 
Ssuredly, with God's grace which Christ has obtained for 
us and continually offers us, we can keep the command- 
ments. If we could not, the yoke of Christ would be not sweet, 
but inendurable, and St. John could not with truth have said: 
The commandments of God are not hard. {John v. 3.) If 
the commandments were really as hard to keep as some sacrile- 
giously declare, then God would have been unjust and unwise, 
for He would have imposed upon men laws that could not be ful- 
filled, and for the non-fulfilment of which He threatens to punish 
them. But God requires nothing that is impossible. "The law," 
writes St. Augustine, u is given us, that we may seek for grace, 
and grace is given us, that we may fulfil the law, and whatever 
God demands He gives grace to perform," because "He encoura- 
ges us, by His commands, to do what we can and pray for that 
which we cannot do, for because He helps us, we can." {Cone. 
7 rid. Sess. 6. c. 11.) 

Can we not be saved without observing the commandments? 

No, for Christ expressly says: If thou wilt enter into 
life, keep the commandments. {Matt.xix. 17.) It is to be ob- 
served, that Christ says: If thou wilt, He wishes not to force 
any one; He requires, that we come voluntarily; he shows us the 
way and gives us help to follow it. So He says: "Take my yoke 
upon you! I impose it not against your will. Take it for your- 
self, but otherwise you will find not rest for your souf, but 
misery." 

PRAYER TO ST. MATTHIAS. saint Matthias, glorious 
Apostle and Martyr of Jesus Christ, who so urged to absti- 
nence and the keeping of the commandments, I beseech thee 
who wast chosen by God from all eternity to obtain from 
Him the grace for us, that by the keeping of the command- 
ments, by mortification, 1 and good works, we may be num- 
bered among the chosen ones. Through Jesus Christ, our 
Lord, &c. Amen. 



605 



INSTRUCTION FOR THE FEAST OF 
ST. PATRICK, 

BISHOP AND APOSTLE OF IRELAND. 
[March 17.] 



T. Patrick was born about the year 415 at Bona- 
ven Taberniae, a village of Britain, probably 
the present Kilpatrick in Scotland. His father 
Calpurnius was of a noble Roman family, his mo- 
ther Concessa was a relation of St. Martin, Bishop 
of Tours. Patrick remained until his fifteenth year 
—o in his father's house and then, as he says himself 
in a book entitled Confession, and written towards the end of his 
life, God was pleased to lead him to his high vocation through a 
very painful and laborious preparatory school. 

In those remote times Ireland was a mountainous, inhospitable 
country, covered all over with forests, bogs and morasses. Her 
inhabitants were wild and unpolished, lived by war and robbery ; 
only a few of them had some little knowledge of the true God. 
The Britons, on the contrary, under the sway of the Romans were 
already imbued with a certain degree of culture and had adopted 
the Christian Faith. The Irish, however, were hardier warriors 
than the effemminate Britons ; in their naval expeditions they 
visited the shores of England, landed here and there, attacked 
villages and unfortified towns, sacked them, and carried the 
inhabitants into slavery. A swarm of rapacious Irish, assailed 
a manor belonging to Calphurnius, and cut down the domestics 
who attempted to resist. The parents were absent, but young 
Patrick and a number of the male servants were made prisoners 
and carried over to Ireland. From this day the son of Calphur- 
nius, hitherto accustomed to every comfort of a wealthy home, 
entered upon a long and severe noviciate of six years. Slave to 
a coarse barbarian he had to drive his master's cattle into the 
woods, to guard and feed them; not seldom he must spend, un- 
sheltered, whole nights among bogs and marshes; he was often 
cruelly beaten. Thus engaged in an endless struggle against hun- 
ger and thirst, heat and frost, deprived of every earthly conso- 
lation, and of every hope of deliverance, St. Patrick was taught 
by his misfortunes, to turn his eyes towards heaven, and in fervent 
prayers to have recourse to God and His blessed Providence, 
which always knows and possesses the means to console those, 
who lovingly confide in it. St. Patrick now commenced a new life; 
a celestial light now illumined his soul, and warmed his heart. He 
now examined his past life; the sorrow for having squandered so 
many years by not perfectly loving God, drew the most bitter 
tears from his" eyes. Even towards the end of his pilgrimage, as 
the Saint himself avows in his book of Confession, every day he 




606 INSTRUCTION FOR THE FEAST OF ST. PATRICK, 

still bewailed that time of his youth not devoted to God. Humble 
and resigned he henceforth suffered all in a spirit of penance, 
and with confidence in the goodness of God awaited the hour of 
his delivery. 

At length, after a severe trial of six years, this hour struck for 
Patrick. In a dream he was ordered to leave his master's house 
and go to the sea shore; there he would find a vessel ready to take 
him on board. Patrick obeyed; after a travel of several days he 
arrived at the very spot on the shore shown him in the dream, 
and there found a vessel going to start. But, unfortunately, Pa- 
trick had no money to pay for his passage, and in spite of all 
prayers the master of the ship refused to take him. Deeply afflicted 
Patrick was about to return to his master, but he had scarcely made 
several steps, when the owner became good-humored', recalled 
Patrick and took him on board. 

After a favorable voyage they landed on the shore of Northern 
Scotland, a desert wilderness in which they wandered about, dis- 
covering nowhere a human abode. Their provisions had all gone 
out. Patrick's companions were yet heathens ; already on board he 
had told them of the God of the Christians and of His infinite love. 
Almost starving, they now, reminded Patrick of his words and 
besought him to implore his God. For if the Christians God, they 
said, is really almighty and merciful, he both can and will save us 
from starvation. Patrick penetrated by a lively faith, resolutely 
promised them the approach of delivery within an hour, in case 
of their sincere conversion to the true God. He was immediately 
absorbed in silent prayer, and no sooner had this hour elapsed, 
than they encountered a considerable number of wild hogs; some 
of these being hunted gave them sufficient meat to complete their 
travel of 24 days. 

Patrick's patience however was subjected to another hard trial. 
Though his pagan companions had witnessed, how soon Patrick's 
prayer was heard, yet before eating they sacrificed all the flesh 
to their idols; this forced Patrick to abhor all such meat and rath- 
er to suffer the most fearful hunger than defile himself. He was 
afflicted less by his own hunger and thirst than at the incompre- 
hensible spiritual blindness of these heathens, who in spite of an 
evident miracle would not desist from their idolatry. Finally, after 
many days of suffering Patrick happily came to his home; where, 
however, he enjoyed only a short repose. He was for a second 
and third made prisoner, but these times he was soon delivered. 

After God had by this long course of sufferings prepared His 
servant for the high vocation of being Ireland's guide to the only 
saving faith, He now called Patrick to the priesthood. Being once 
absorbed in prayer Patrick, in a vision, saw himself carried over 
to Ireland and there beheld a numberless crowd of children, who 
with lamentable cries came forth from the maternal wombs and 
stretched out their hands for help. In another vision he heard 



BISHOP AND APOSTLE OF IRELAND. 



607 



voices from the western shore, which cried out to him: "Come, we 
beseech thee, walk among us." 

Patrick resolved to obey this heavenly call; but he had no 
more than uttered his purpose, when he was opposed from all 
sides, and above all by his parents, who almost persuaded him to 
give up his pious project. Then, however God Himself, in a series 
of wonderful apparitions revealed to Patrick His unmistakable and 
adorable will. These straightened Patrick's resolution, so that 
he would not be kept back by any obstacle ; he became firmly 
determined to go to Ireland in order to bear salvation to her 
people. Not one would accompany him to the work of saving 
those poor, neglected souls; he caused therefore himself to be 
consecrated bishop, that he might afterwards ordain such Irish 
converts, as by zeal and science should be qualified to be his fellow- 
laborers. After overcoming many hindrances Patrick was at length 
consecrated bishop; now he left all, his native country, his parents 
and relations, to embark for the northernmost border of the then 
known world, to spread the light of the Gospel. With the zeal of 
an Apostle he was ready to undergo for the sake of Jesus all sorts 
of dangers, even tortures and martyrdom, most fervently thank- 
ing God for having enabled him during a six years captivity to 
acquire the Irish language, as he thus could preach to them the 
Doctrine of the Cross in their own mother-tongue. 

Indeed the blessings which followed every step of St. Patrick 
were exceeding and inexpressible. AYhithersoever he came, the 
people flocked together and, as it were, clung to the lips of the 
saintly preacher; hunters and warriors, at other times untamed 
and cold of sentiment, were changed into tame, calm and obedient 
lambs, and at the close of each sermon all would stretch forth 
their arms towards him, beseeching him for the holy Sacrament 
of Baptism. But St. Patrick would by no means baptize them be- 
fore they were sufficiently instructed in every article of the Faith; 
and now the Irish proved how eager they were to learn the true 
Faith, as they were ever unwearied in listening to him. Like unto 
a second St. Paul did also St. Patrick preach from morning to the 
very dark. 

The Saint, however, upon seeing the great success of his apos- 
tolic sermons, so evidently assisted by Heaven, now determined 
to provide this Vineyard of Christ with its necessary laborers. To 
this purpose he selected such converts of each district, as shewed 
themselves sufficiently zealous and educated, and by the imposi- 
tion of his episcopal hands ordained them acolyths, deacons and 
priests. 

To this young Irish clergy, as also to the prospering parishes 
St. Patrick carefully imparted all good counsel and directed them 
wisely, at the same time erecting churches in all parts of the 
country. After St, Patrick had already labored upon this Island, 
Britain at length remembered him, and sent to him two fellow- 



(308 INSTRUCTION FOR THE FEAST OF ST. PATRICK, 



laborers, the bishops Auxentius and Iserinus, whose aid the saint 
most joyfully accepted. He immediately went about erecting a 
number of Irish Episcopal seats, to which he gave intelligent and 
pious bishops. 

Nor even did it suffice the Apostle of Ireland to strengthen and 
fortify those already converted in their faith; nay, he moreover 
wished to lead them upon the very path of christian perfection. 
Thus he taught young widows to devote their lives to abstinence; 
he persuaded young, tender maids to transform their bodies into 
living temples of God by preserving their precious purity un- 
sullied ; he moreover encouraged wealthy youths to lavish their 
riches upon the needy and to follow Jesus with free and undivided 
hearts. No sooner had the Saint commenced to guide people 
on this way of perfection, than he experienced the exceeding con- 
solation of seeing those, who embraced this seemingly rough, but 
actually delightful state, increase to such a number, as allowed 
him to erect monasteries for both sexes. One day he baptized a 
young girl of exceedingly beautiful form, and scarcely sixteen 
years ol age. A few days after, the girl returned to St. Patrick 
indicating to him an apparition to her (probably of her guardian 
angel) in which she was taught, that it would be agreeable to God, 
if she would devote her life exclusively to Him. The Saint saw her 
heart and recognized this to'be her very vocation,— she thus as a 
bride to Jesus obtaiued the sacred veil at the hands of St. Patrick. 

Our Saint had already reached an advanced age; at the close 
of his life he had the soothing consolation to see nearly all Ire- 
land adoring the Crucified, whom he incessantly preached to them. 
Indeed he knew no treasure on earth more precious and dear to 
him, than his flock, which he had purchased with so many suf- 
ferings and grievances. Day and night did he then watch over this 
cherised flock, never ceasing to pray for the grace of perseverance 
on the part of his converts. And truly, no other country ever 
after manifested the blessed influence of Holy Eeligion more per- 
severingly than Ireland. For, before St. Patrick had there preach- 
ed the Gospel, the whole nation was sunk into a deplorable bar- 
barism, grovelling in a miserable state of life, whilst the selfsame 
people half a century after its saintly Apostle's death rivalled 
every civilized nation. Every church and monastery he provided 
with excellent schools; their great and celebrated masters reared 
scholars equally great and celebrated, so that in the course of se- 
veral centuries men flocked to Ireland from all parts, there to still 
their thirst for knowledge, there to cultivate their minds and to 
receive the Doctrines of Salvation at a font, which they well knew 
to be pure and unstained. In fact Ireland became the school of 
Saints, so that she even deserved to be styled l Tsle of the Saints". 
Numerous Irish, as for instance Sts. Columban, Gallus, Fridolin, 
Chilian and others started out for France and Germany, there 
also to propagate the true Faith. 



BISHOP AND APOSTLE OF IRELAND. 



609 



St. Patrick died at a very high age. His body, originally de- 
posited in a church at Down, which was at a later period dedi- 
cated to the Saint himself, was discovered in the year 1185. The 
Irish, whose ancestors were gained to Jesus Christ, and the Isle 
itself, where he overturned and abolished the low worship of 
idols, thenceforth remained signally under the happy, blessed in- 
fluence of the Saint ; for although Luther's unhappy heresy enter- 
ed into Great Britain, causing a great havoc among its people 
deluded by the false gospel, yet Ireland, despite all persecutions 
and oppressions, stood faithful and undaunted to the banner of 
the Old Catholic Church. Down to the present day, every Irish 
heart remembers St. Patrick, its champion and patron, with sen- 
timents of singular gratitude and devotedness. 

At the Introit of the Mass the Church says: The Lord 
made to him a covenant of peace, and made him a prince, 
that the dignity of the priesthood should be to him for- 
ever. (Eccl. xlv.) Lord, remember David and all his 
meekness. (Ps. cxxxi.) Glory, &c. 

PRAYER OF THE CHURCH. God, who hast vouch- 
safed to send Thy Confessor and Bishop, the blessed Patrick; 
to announce Thy glory to the nations, grant us through his 
merits and intercession, that with Thy mercy we be enabled 
to perform, what Thou commandest us to do. Thro 1 . 

LESSON. {Eccl. xliv. xlv.) Behold, a great priest, who 
in his days pleased God and was found just, and in the time 
of wrath he was made a reconciliation. There was not found 
the like to him who preserved the law of the Most High. 
Therefore by an oath the Lord gave him glory in his pos- 
terity. He gave him the blessing of all nations, and con- 
firmed his covenant upon his head. He acknowledged him 
in his blessings, he preserved for him his mercy: and he 
found grace before the eyes of the Lord. He glorified him in 
the sight of kings, and gave him a crown of glory. He made 
an everlasting covenant with him, and gave him the great 
priesthood, and made him blessed in glory. To execute the 
office of the priesthood, and to have praise in his name, and 
to offer him due incense for an odor of sweetness. 

EXPLANATION. The text of this instruction or lesson 
refers to the great and holy men of the Old Law, as to Enoch, 
Noe, Abraham, Isaac, Jacob, Moses, Aaron. They merit to be 
taken as models of christian perfection, and actually were imi- 
tated as such by the holy bishops of our mother the Church, 
wherefore God in His. mercy showered upon them His graces 



39 



610 



INSTRUCTION FOE THE FEAST OF ST. JOSEPH. 



and exalted them above the powerful of this earth, as we see in 
St. Patrick, and crowned them with the diadem of eternal glory. 
The praise of the Almighty was continually on the lips of St. 
Patrick and the incense of prayer and good work daily ascended 
to His throne, wherefore God also in return blessed him with 
honors in heaven and on earth. 

[Gospel according to St. Matthew. See the Feast of St. Nicholas, 
December 6 J 



INSTRUCTION FOR THE FEAST OF 
ST. JOSEPH. 

[March 19 J 

T. Joseph who, was of the royal blood of David, 
was a carpenter in Nazareth of Galilee, where 
he was espoused to the blessed Virgin Mary. 
His greatest praise is this, that the gospel calls 
him a just man, that he was chosen by God 
. from all men of his time to be the fosterfather of 
iiis Son, and that Jesus until His thirtieth year was subject to 
him. The history of his childhood and youth, has not been pre- 
served, and of it,' as of the rest of his life, we know only that 
which is related by the evangelists. As we do not read, that he 
was present at the marriage in Cana, it is supposed, that before 
the commencement of Christ's ministry he died a happy death in 
the arms of Jesus and Mary. 

The Introit of the Mass reads: The just shall flourish 
like the palm-tree: he shall grow up like the cedar of 
Lib anus, planted in the house of the Lord, in the 
courts of the house of our God. It is good to give praise 
to the Lord: and to sing to thy praise, Most High! 
(Ps. xli.) Glory, &c. 

PRAYER OF THE CHURCH. Grant, we beseech Thee, 
Lord, that we may be assisted by the merits of the spouse 
of Thy most Holy Virgin Mother, and that what we cannot 
obtain through our own weakness, may be granted us by his 
prayers. Who. 

LESSON. (JEccl xlv. 1 — 6.) This saint was beloved of 
God and men: whose memory is in benediction. He made 
him like the saints in glory, and magnified him in the fear 
of his enemies. And with his words he made prodigies to 
cease. He glorified him in the sight of kings, and gave him 
commandments in the sight of his people, and shewed him 




INSTRUCTION FOR THE FEAST OF ST. JOSEPH. 



611 




his glory. He sanctified him in his faith and meekness, and 
chose him out of all flesh. For he heard him and his voice, 
and brought him into a cloud. And he gave him command- 
ments before his face, and a law of life and instruction. 

APPLICATION. What is here said of Moses, may be justly 
applied to St. Joseph, for which reason the Church chooses 
this lesson for his festival day. That St. Joseph was beloved 
of God, is shown by his being chosen the fosterfather of the 



39* 



612 INSTRUCTION FOR THE FEAST OF ST. JOSEPH. 

Son of God, Jesus Christ; his memory is in benediction, and how 
could his memory but be blessed, who was the fosterfather of 
Him who from the commencement of the world, as its Creator, 
blessed all creatures, and who, by His death, as Redeemer, pro- 
cured blessings and graces for us who, on account of our sins, 
deserved the curse of God? God has placed St. Joseph with the 
saints, and glorified him before all kings, for he was not only of 
royal blood, but he was fosterfather to the King of kings. His 
humility, his purity, and his faithful love of Mary enabled him to 
hear for thirty years the tender voice of Jesus; God has also 
brought him into a cloud, that is, taken him up to heaven, where 
he now sees Him face to face, and is a most powerful intercessor 
for man. 

GOSPEL. {Matt. i. 18—21.) When Mary, the mother 
of Jesus, was espoused to Joseph, before they came together, 
she was found with child of the Holy Ghost. Whereupon Jo- 
seph her husband, being a just man, and not willing publicly 
to expose her, was minded to put her away privately. But 
while he thought on these things, behold the angel of the 
Lord appeared to him in his sleep, saying: Joseph, son of 
David, fear not to take unto thee Mary thy wife, for that 
which is conceived in her, is of the Holy Ghost. And she 
shall bring forth a Son, and thou shalt call his name Jesus. 
For he shall save his people from their sins. 

JWhy was the blessed Virgin espoused to St. Joseph? 

St. Jerome gives these answers to this question: that by Jo- 
seph's descent "from David the descent of Mary and Jesus might 
be proved, for in the Old Law a woman was not permitted, to 
marry out of her own tribe, when there were no male heirs; that 
Mary might not be stoned as she would have been, if found un- 
married with child; that Christ should not be regarded as an 
illegitimate child and be, therefore, abused and repudiated; and 
that, as St. Ignatius, the Martyr, says, the birth of Christ thus might 
remain concealed from the devil who believed, that Christ was 
not to be born from a virgin but from a wife; finally, that Mary 
might have consolation and assistance, as at the time of the flight 
with Jesus into Egypt. 

Why did St. Joseph wish to leave Mary privately? 

Because he was not instructed concerning the divine myste- 
ries, and could not from her pure, blameless life understand 
Mary's condition, and was too full of love to think or assert evil 
of her, or put her to shame. 



ON THE VENERATION OF ST. JOSEPH. 



613 



Why did Mary not reveal these mysteries to him? 

Because of the humility which she loved so much, that she 
would rather suffer evil suspicions than reveal the great grace 
which God had shown her, besides which she also trusted, that 
God Himself would care for her and make her innocence manifest. 

ON THE VENEEATION OF ST. JOSEPH. 

I He example of Christ," as St. Alphonsus of Ligouri writes, 
JL " who so highly venerated St. Joseph while on earth, and 
who was during His whole life obedient to him, should suffice to 
inspire all hearts with devotion to this great saint;" and he whom 
the King of kings placed so high, indeed deserves especial vene- 
ration from man. To encourage this veneration, St. Theresa wrote : 
"I do not remember, that I ever prayed to St. Joseph for any- 
thing which he did not procure for me; the great graces God has 
given me through him, and the many dangers of body and soul 
from which he has preserved me, are indeed truly wonderful. It 
seems as if God has given to other saints the grace to assist in 
some special manner these who seek their intercession; but of 
this glorious saint my experience is, that he assists in every need. 
The Lord appears to show by this, that as He was subject'to him 
on earth, so in heaven He does every thing which St. Joseph re- 
quests of Him. Others, whom I have advised to have recourse to 
him, have experienced the same thing. I would gladly so advise 
every one." "1 have a great devotion to this saint," continues St. 
Alphonsus, "because I have so often experienced, that he can ob- 
tain so much from God. For many years 1 have been accustomed 
to ask a special grace on his festival, and my prayer is always 
answered. As we must all die, we should all have a special de- 
votion to St. Joseph, for all Catholics consider him as the patron 
of the dying, who assists, in the hour of death, those who have 
venerated him, and this for three reason: because Jesus loves him, 
not only as a friend, but as His father, on which account he is a more 
powerful intercessor than any other saint; because St. Joseph has 
a special power against evil spirits who attack us in the hour of 
death; for since he freed our Saviour from the snares of Herod, 
God has given him the power to guard the dying from the attacks 
of the devil; lastly the assistance which Jesus and Mary rendered 
him in the hour of his death, gives him the right to procure a 
sweet and holy death for his servants. If they, therefore, invoke 
him in the hour of death, he will not only aid them himself, but 
procure aid for them from Jesus and Mary." Should not these 
words of so great a saint encourage thee daily to honor St. Joseph? 
Should not this hope of being assisted in the hour of death by 
Jesus, Mary, and Joseph, move thee to devotion to the fosterfather 
of Christ? 



$14 THE HOL Y ABBOT BENEDICT. 

PRAYER TO ST. JOSEPH. St. Joseph, Mary's pure 
bridegroom , who because of thy purity and love of justice 
wast chosen for the foiffcerfaster of Jesus Christ, do not leave 
me, I beseech thee, in my necessities and cares; ask for me 
the grace to live a just and pure life like thine, and grant, 
that I may obtain the happiness of dying, like thee, in the 
arms of Jesus and Mary. Amen. 



THE HOLY ABBOT BENEDICT. 

[March 21] 




f : 

Hat which our farmers and especially the first 
settlers do in our wild and uncultivated wes- 
tern regions, was once performed by the monks 
of St. Benedict within the domains of Nor- 
thern Europe. They cleared the mighty for- 
ests which at that time afforded protection to 
the buffalo and the bear, they laid dry the 
marshes, changed wild plains into fruitful fields, they planted the 
vine and the noble fruittrees. They preserved the sciences which 
had fallen into disrepute ; they stored up in their cloisters libraries of 
the ancient classics, which without the sons of St. Benedict would 
not only be lost to succeeding generations, but not even known 
as having once existed. They preserved the arts which were at 
the brink of perdition, erecting and impellishing those great piles 
scattered in so large a number over all Europe. They performed 
a still greater work: they subjected the Goths, the Saxons, the 
Marcomanni, the Alemanni &c. to the sweet yoke of the cross. 
Their value can never be sufficiently appreciated. Also in Ame- 
rica the children of St. Benedict have established themselves, in 
order to diffuse also in that vast country the blessings of their holy 
founder. 

Truly, St. Benedict was as his name indicates, a child of 
blessing. 

He was born about the year 480 at Nursia in Italy. His pa- 
rents sent him, when growing up, to Rome, that there he might 
be instructed in all the fine sciences. Benedict soon perceived the 
moral corruption of the Romans, and was seized by fear concern- 
ing his own innocence. In order to escape the enticements, he left 
Rome and sought his way into the mountains; thence he went 
to Subiaco, a day's journey distant from Rome, where he found a 
desert with inhospitable caverns in the mountain-cliffs. He had 
resolved to serve his God in solitude and retirement, and to ac- 
quire such virtues as would enable him to perform and undergo 
great labor for the Church and the welfare of his fellowbrethren. 



THE HOLY ABBOT BENEDICT. 



615 



On his way to the desert he met with a holy monk, named 
Romanus, to whom he revealed his intention. Rom anus gladly 
approved of the design, promising him to keep his secret, and gave 
him a monk's garment. Benedict now chose for his dwelling-place 
an almost inaccessible narrow grotto at the foot of one of the 
mountain- cliffs. Romanus daily laid aside a portion of his bread, 
and secretly brought it to the young hermit, lowering it by means 
of a rope. The sound of a bell attached to the rope was to an- 
nounce the arrival of the bread. 

Benedict spent his whole time in prayer, until God who was 
with him, made manifest his chosen instrument. Shepherds, feed- 
ing their flocks in the vicinity, one day discovered him. At first 
they believed him to be a beast, because he was clad with the 
skin of a brute animal, also because he hid in the shrubs, when 
perceiving himself discovered. They approached him and found 
to their astonishment that he was a human being. Our saint 
addressed them in a friendly manner, and availed himself of the 
. opportunity to impress upon their minds the important and holy 
doctrines of the Christian religion , and thus effected in many of 
them an entire change of life 

In this way the holy man became known. In a very short time 
the inhabitants of the surrounding countries flocked around him, 
eager for their salvation. They listened with great attention to the 
saint's pious instructions, and were so moved and edified by them, 
that many relinquished the world and all its glory and confided 
themselves to his care. About this time it pleased God to visit our 
saint with a severe trial. Base phantoms and representations as 
also obscene emotions tormented him day and night. He, how- 
ever overcame them by pious and fervent prayer and by an heroic 
act of selfcommand which was and will always be admired in him 
by all following generations; for when the demons already thought 
themselves victors, our saint undressed, threw himself into a bush 
of briars near his grotto, and rolled himself most vehemently, 
until his whole body was dilacerated and formed but one wound. 
Thus he extinguished the flame of lust. 

The fame of his sanctity daily increased and spread through- 
out the country. It also penetrated into a monastery, the monks 
of which entreated him to come and be their director. The 
holy man reluctantly consented. But some of the monks who 
were accustomed to an easy and free life, would not comply with 
the pious rules and regulations which Benedict introduced. To 
rid themselves of him, they resolved to mingle poison with his 
wine. Benedict never ate nor drank without first blessing the 
victuals. But when he came to bless the wine in the chalice, the 
latter bursted asunder and the mystery of their malice was un- 
veiled. Benedict rose calmly, saying: "Brethren, may God be 
merciful unto you! Why have you done this to me? Did I not 



616 



THE HOLY ABBOT BENEDICT. 



already tell you, that my habit of life could never be reconciled 
to yours. Find another guide for yourselves , since you can no 
longer have me as such." Saying this, Benedict returned to his 
beloved desert with the intention, to live there in the happy com- 
munion with God still more retired than ever. 

The Almighty however wished that the light which he had 
kindled in Benedict, should no longer be hidden. The more the 
saint endeavored to withdraw from the society of men, so much 
the more disciples flocked around him. Their number daily in- 
creased, since they not appeared one by one but in large troops, 
and demanded that they should all live together and form a com- 
munity of which Benedict should be the abbot. The means for 
erecting the necessary edifices and procuring real estates, were 
not wanting, because the benefactors were numerous. Thus within 
the course of some years arose twelve monasteries to each of 
which the saint gave an abbot. He himself lived in his cell on 
Mount Cavo, and retained with him only few disciples to whom 
he was a kind teacher, abbot, and instructor. The saint also 
wrote a rule for the monks of these monasteries, according to 
which they were to model the lives. This rule is this very day yet 
the principle of spiritual life of the Benedictines, blessed by God 
for all ages. The holy life of St. Benedict and of his disciples 
was not only known in the surrounding country, but the fame 
of it reached even Borne. The hearts of many young men burned 
with the desire of entering this holy community, and parents felt 
greatly consoled at having found a place of refuge, in which they 
could preserve their children from the allurements of the world. 
Many came to the saint, entreating him to accept the tutorship 
of their young sons. Among these were also two Roman senators 
who begged admission for their sons, named Maurus and Placi- 
dus. Maurus was twelve years of age, and brought the baptismal 
robe unstained into the monastery. He was loved very much by 
St. Benedict on account of his unfeigned humility, minute obe- 
dience and his purity of heart. 

One day when St. Benedict was in his cell, Placidus whom he 
no less loved for his pure soul, went to the neighboring sea in 
order to get some water. Dipping his bucket too hastily into 
the water, he lost his balance and fell into the sea. Benedict 
perceiving the danger of the boy, immediately called Maurus. 
"Maurus," he exclaims, "quick, hasten for the youth that was 
sent for water, for he has fallen into the sea, and the waves 
are already carrying him off!" Maurus instantly begged the 
saint's blessing and hastened in full speed to the sea. He looked 
at the boy, and thinking of nothing else but the command of sav- 
ing him, jumped into the water, and, behold the miracle! he runs 
on the surface of the water as if it were ice. Thus he reached the 
boy, seized him by the hair and pulled him along with himself. 
Not until he had reached the shores he became aware that he had 



THE HOLY ABBOT BENEDICT. 



617 



been walking on the waters, when he almost fainted from fear and 
admiration. As soon as he had returned to the house, he narrated 
to St. Benedict what had taken place. The holy abbot replied that 
that was the reward of obedience. But Maurus answered that he 
had only done, what he had been ordered to do, and that on his 
own part he could not perceive any virtuous act in complying 
with the command of his father. But behold, when they were 
thus engaged in holy contest, Placiclus entered and acted as the 
deciding judge, by saying: "I saw when I was drawn out of the 
water above my head the cloak of the abbot and perceived that 
it was he who dragged me to the shore." 

More than thirty years Benedict's light had sent its rays over 
the Sabine Mountains. Every one pronounced his name with rev- 
erence, and saw in him the universal spiritual benefactor, pastor 
and teacher. Whoever was in need of counsel, came to him ; and 
those that sought instruction, asked it of him; those that felt 
the necessity of prayer, recommended themselves to him; in 
short, all had recourse to him in their troubles and anxieties, and 
St. Benedict in this way gained the hearts of all for the love of 
their crucified Redeemer. Many renounced the world and offer- 
ed their necks to the sweet yoke of Him who once said, that His 
yoke was easy and His burden light. Nevertheless, to the vir- 
tues of this great man the crown was wanting. Seven beatitudes 
he had already acquired, only the eighth was missing, namely: 
"To suffer persecution for justice sake;" but also that he should 
obtain. 

There lived in the neighborhood a priest, named Florentius. 
This priest could not bear to see the confidence placed by every 
one in our saint, and sought by all means to avert the people's 
hearts from him. Not succeeding in this, Florentius was greatly 
enraged, and becoming daily more embritteredby jealousy resolved 
to kill the saint. In those times it was yet a pious custom in the 
Church to send each other in token of holy love a loaf of blessed 
bread, called Eulogia. Florentius poisoned one these loafs, and 
sent it to the holy man who accepted it with thanks. St. Benedict 
immediately discovered what was wrong with it, and had it carried 
by a raven who daily received his food at the hand of the saint, 
to a place where it could not injure anybody. Florentius being 
aware that he was also foiled in 'his infernal' attempt, meditated 
revenge on the souls of the saint's holy community. When they 
were laboring in the garden, in which also the holy abbot was 
with them, he sent seven unchaste women into the neighborhood 
of it, and ordered them to dance in a circle taking each other by 
the hand, that thus they might inflame the hearts of the young 
men with impurity. When St. Benedict saw this, he also frus- 
trated this devilish trick of Florentius. Seized, however, by fear 
and pain as to the spiritual welfare of his children, Benedict re- 
solved to leave the country, where eternal perdition was threat- 



618 THE HOLY ABBOT BENEDICT. 

erring them. Having entrusted the different monasteries to the 
care of some of the elder monks, he left with the rest for Mount 
Cassino, which is situated between Rome and Naples. Florentius 
was almost in a transport of joy, when he perceived his ardent 
desire at last fulfilled; hut the joy was of short duration. Sud- 
denly his dwelling-house fell in joy, burying him below its ruins. 

St. Benedict found on Mount Cassino many remains of idola- 
try, as temples and altars, which were visited during the night 
by the inhabitants of the neighborhood. The saint however was 
determined on here making an end to heathenism. He tore down 
the temples and altars of the pagans, and in their places erect- 
ed two chapels, one in honor of Martin of Tours, the other in 
honor of St. John the Baptist, adjacent to which he also built a 
large monastery. While this was done, he did not omit to open 
the eyes of these blind idolators, and to win them over to the only 
true faith. 

Unceasingly he preached on the streets and even pene- 
trated into their houses. Incessant were his prayers to God in 
their behalf. Gradually he succeeded in gaining them over. At 
first only some demanded holy baptism, but by and by they all 
flocked to him, earnestly beseeching him, not to deprive them of 
the grace of this holy sacrament. But Satan, the father of false- 
hood and prince of darkness, could not suffer to see himself de- 
feated by our saint, and tried in every way to impede the con- 
version of these souls. He appeared to Benedict in the most 
hideous forms, raising hellish shouts and yells. The other monks 
heard his horrible clamors, although they could not see the hide- 
ous forms. Benedict's zeal was by no means impaired by these 
terrific spectacles, but he continued to propagate the holy faith 
over the whole country. 

Whilst the monastery was being erected, Satan appeared in the 
saint's cell, mocking and deriding him, saying, that he had come 
to visit the workmen. The holy man immediately informed the 
monks by a messenger, saying: Brethren, be on your guard, for 
in this hour Satan will come to you. Hardly had the messenger 
pronounced these words, when the wall which they were then 
erecting, fell into ruins, killing a boy who already wore the habit 
of the order. The monks greatly afflicted, informed the saint of 
what had occured, who ordered the dead boy to be brought to 
him. Since, however, not only all the limbs of the body were 
broken, but even all the bones of it crushed, they picked up the 
pieces of it into a bedsheet, and thus carried them to the holy 
abbot. The saint had the body laid upon a matrass in his cell, on 
which he was wont to say his prayers. Having ordered the 
monks to leave him, he locked himself up, and began to pray most 
fervently to God; when lo! even in that hour the boy was sent 
back to resume his work. 



THE HOLY ABBOT BENEDICT. 



619 



Already while the erection of the new monasteries was going 
on, and especially after they were completed, the number of 
monks rapidly increased. The saint was most vigilant that the 
rule, which he had given them, should be observed. He prayed 
incessantly to God for illumination in order to guide his commu- 
nity in the spirit of prayer and mortification. God granted to him 
what he had demanded, nay more, for he had the gift to under- 
stand things hidden, as also to foresee future events. 

One day while our saint took his evening repast, a monk, who 
was a lawyer's son, held the lamp for him, in whose heart arose, 
while performing this charitable act, thoughts of pride; for he 
thought by himself, "Who is he whom I have to serve at table thus 
holding the lamp for him, and who am I, that T tolerate this wil- 
lingly, and execute so degrading a work?" Benedict's spirit pene- 
trated into the heart of the culprit, and soon rebuked him severely 
in the following terms: "Brother, cross thy breast! What are you 
speaking in your heart? Cross thy breast !" Seeing that his reproach 
was to no effect, he called the other monks, had the lamp taken 
out of his hand, dismissed him from his occupation, and ordered 
that he should remain alone for that hour. The haughty monk 
was bettered by this chastisement, and afterwards humbly con- 
fessed his fault to his fellowbrethren who thereby were greatly 
edified. — 

The wicked and haughty king of the Goths, Totila, who in his 
arrogance acknowledged no superior on earth, saw himself never- 
theless impelled to bow before the spirit that dwelled in St. Be- 
nedict. He had been informed of the prophetic spirit of Benedict, 
and not believing in this divine gift, he wished to try the holy 
man. He, therefore, came to Mount Cassino with his servant 
Riggo whom he ordered to vest in his royal robes and thus appear 
beiore the saint. The saint, however, as soon as he saw him 
approaching, addressed him at a distance: "My son! depose the 
vestments you have on, they are not yours!" Riggo and all who 
accompanied him, were terrorstricken at these words. At the 
thought of having intended to deceive so holy a man, Riggo fell 
prostrate on the ground, after which he hastened to king Totila, 
informing him of all that had taken place. Totila struck with con- 
sternation, did not hesitate himself to come to the saint. He threw 
himself at his feet, and did not venture to rise, until the saint 
approached him, and taking him by the hand raised him up. St. 
Benedict now reproved the penitent king for his conduct, saying: 
"You perpetrate many crimes, you have perpetrated many al- 
ready; forsake at last the ways of injustice. You will enter Rome, 
will cross the ocean, and will reign nine years hence, but in the 
tenth you will die!" What St. Benedict here predicted, was 
minutely fulfilled. 

Not long afterwards when Totila was about to besiege Rome, 
the bishop of Canosa was with the saint, and remarked to him : 



620 



THE HOLY ABBOT BENEDICT. 



the city would be destroyed by this king, and henceforward it 
would remain uninhabitated. The saint, however, replied, that 
through these wandering tribes the city would not be destroyed, 
but that it would be molested by storms, hurricanes and earth- 
quakes in such a manner as final'ly to dissolve in itself. St. Gre- 
gory the great, who afterwards wrote the life of our saint, remarks 
in relation to this: "The mystery of this prophecy is at hand; 
it is manifest to us all who witness the downfall of the city- 
walls, churches and houses by storm and the ruin of its edifices 
by age." 

A noble man Theoprobus, who was an intimate friend of the 
holy man, one day entered his cell and found him weeping bit- 
terly. For some time he remained at a distance, thinking that 
the saint was absorbed in prayer and was shedding tears as he 
was wont to do. Seeing, however, that Benedict was not engaged 
in prayer, he approached him, enquiring for the reason of his 
affliction. Immediately the holy man replied: "This entire mo- 
nastery which I have erected and all that I with my brethren 
have brought in order, is by decree of the Almighty delivered 
unto the heathens; hardly could I obtain from Hfs majesty the 
salvation of the souls (that is, the lives) of the monks." Forty 
years after this prediction, the monastery was destroyed by the 
Longobardi who invaded it during the night, yet none of the 
monks was killed. Like all friends of God, so also St. Benedict 
had compassion with all who were afflicted, and an unshaken con- 
fidence in God. During a famine which at that time ravaged the 
country, the saint distributed among the^poor all that he pos- 
sessed of eatables. Nothing was left save a little oil, when a sub- 
deacon, named Agapitus, came asking for a little of it. The saint 
ordered that the scanty remnant should immediately be given him. 
The steward of the monastery, however, refused it. When St. 
Benedict asked him whether he had given the oil to the poor 
subdeacon, the brother steward apologized that if he had given it 
to him, nothing would have remained tor the monks. The saint in- 
flamed with holy anger, ordered him to fling the oilvessel out the 
window. It was done. Outside of the window was a precipice, from 
which rocks and cliffs projected. Every one thought, that the 
vessel w T ould be dashed in a thousand pieces. But it was well pre- 
served, not even a drop of oil having been spilled. The saint 
then gave it to the petitioner. The monastery was now totally 
destitute of provisions. To whom should the monks have re- 
course in order to appease their hunger? The saint, however, was 
not in the least embarassment concerning the imminent danger. 
They all had recourse to prayer. In the place where they prayed 
there was a large oil-vessel with a heavy cover. They prayed for 
a long time. But behold! the cover of the vessel began to rise 
and the oil rushed forth in abundance from the vessel. Now St. 
Benedict terminated his prayer and the oil seized flowing. The 



THE HOLY ABBOT BENEDICT. 



621 



saint availed himself of this wonderful event to admonish the dif- 
fident steward to be more confident in the goodness of God. The 
saint also by his faithful prayers raised the dead to life. Thus he 
restored to life the son of a peasant, who had been most ardently 
entreating him. 

Endowed with the gift of prophecy and decorated with the 
power of miracles, also ornamented with every virtue, especially 
that of prayer, our saint broadly diffused heavenly blessings, 
especially by the erection of so many monasteries, even in tar 
distant countries in which his spirit continued to live among his 
children. Thousands of youths received in them a religious train- 
ing and an educational instruction. Popes, bishops, and a host of 
learned and pious men, went forth from these monasteries. 

The saint had a dear and pious sister, named Scholastica, 
whose feast the Church celebrates on the 10 th of February. She 
together with other holy virgins led a most holy life in a convent 
about three miles distant from Mount Cassino. This sister God 
had taken to Himself. Benedict saw her soul soaring towards 
heaven in the shape of a dove. He was seized with a longing to 
be united to his beloved sister in heaven, there to praise God for- 
ever. He ardently desired death and foretold the hour of it to 
his children. On the 15 th of March 543, he ordered his grave to 
be opened. He soon was attacked by a fever and in defiance of 
the precaution taken in administering him, the illness increased. 
On the 21 st of March he ordered his monks to carry him into the 
oratory, where he received the holy viaticum to strengthen him- 
self for the last struggle, and standing upright, supported by his 
beloved children, with hands raised in prayers towards heaven, 
he yielded his pure soul into the hands of its creator. 

[For prayer o[ the Church, Epistle and Gospel see [east 
o[ St. Anthony.] 



INSTRUCTION 
FOR THEFESTI VAL OF THE ANNUNCIATION 
OF THE BLESSED VIRGIN MARY. 

[March 25] 



His festival is thus named, because the Church 
on this day celebrates the commemoration of 
the day ever memorable in the Book of Life, 
upon which the holy, angelically pure Virgin 
Mary received the glorious announcement, 
that she was chosen to be the Mother of the 
Redeemer. 

The Church in the Introit exclaims: All the rich among 
the people shall entreat thy countenance: after her 




622 INSTRUCTION FOR THE FESTIVAL 

shall virgins be brought to the king: her neighbors 
shall be brought to thee in joy and gladness. My heart 
hath uttered a good word: I speak my words to the 
king, Glory be to the Father, &c. 

PRAYER OF THE CHURCH. God, who wast pleased 
that Thy Word, when the angel delivered his message, should 
take flesh in the womb of the blessed Virgin Mary: give ear 
to our humble petitions ; and grant, that we, who believe 
her to be truly the Mother of God, may be helped by her 
prayers. 

[The Lesson and Explanation as on Ember- Wednesday in 
Advent.] 

GOSPEL. {Luke i. 26 — 38.) At that time: The angel 
Gabriel was sent from God into a city of Galilee, called Na- 
zareth, to a virgin espoused to a man whose name was Jo- 
seph, of the house of David; and the virgin's name was Mary. 
And the angel being come in, said unto her: Hail Mary, full 
of grace, the Lord is with thee : blessed art thou among wo- 
men. Who having heard, was troubled at his saying, and 
thought with herself what manner of salutation this should 
be. And the angel said to her: Fear not, Mary, for thou hast 
found grace with God. Behold, thou shalt conceive in thy 
womb, and shalt bring forth a son, and thou shalt call his 
name Jesus. He shall be great, and shall be called the Son 
of the Most High, and the Lord God shall give unto him the 
throne of David his father : and he shall reign in the house 
of Jacob for ever, and of his kingdom there shall be no end. 
And Mary said to the angel: How shall this be done, because 
I know not man? And the angel answering, said to her: 
The Holy Ghost shall come upon thee, and the power of the 
Most High shall overshadow thee. And therefore also the 
Holy which shall be born of thee, shall be called the Son of 
God. And behold, thy cousin Elizabeth she also hath con- 
ceived a son in her old age; and this is the sixth month with 
her that is called barren : because no word shall be impos- 
sible with God. And Mary said: Behold the handmaid of the 
Lord, be it done to me according to thy word. 



OF THE ANNUNCIATION OF THE BLESSED VIRGIN MARY. 



623 




Why does the Evangelist so minutely detail the announcement of 
the Incarnation? 

That we may clearly take into our thoughts, believe in, and 
meditate upon the mystery of the Incarnation, upon which de- 
pends our eternal salvation. 

Why was an angel sent to Mary? 

To announce to her, that it was God's will, that His divine 
Son, in order to redeem the human race by His sufferings and 
death, should take human nature from her, and because from the 
human race, redeemed by Christ, the number of angels was to be 
replaced. 

Was the Incarnation necessary for our redemption? 
Yes; for, as God, Christ could not suffer, and without an in- 
finitely meritorious suffering which no one but God could give, 



624 



INSTRUCTION FOR THE FESTIVAL 



sufficient satisfaction could not have been rendered, and, there- 
fore, God the Son must humble Himself before God and suffer, 
which could only be by His becoming incarnate. This shows the 
enormity of sin, for which no man however pure, no, not even an 
angel, but only a God-Man could atone. 

Why did God require Mary's consetit for the Incarnation of 

His Son? 

To show us that God forces no one to good, much less to evil; 
that we might learn, that even to good works our good intention 
and assent are necessary, if we wish them to be meritorious; in 
order, as St. Bede says, that Mary because of her consent should 
have imparted to her all, even the highest graces, which all crea- 
tures as well as all angels and men have ever by their thoughts, 
words, and deeds deserved. 

Why was Mary troubled at the angeVs message? 
Partly from humility, partly from modesty. She was so humble, 
that she regarded herself as the least of all creatures, and could 
not comprehend, how such an honor could be hers. She was so 
modest, and so loved virginal purity, that the presence of the 
angel and his message troubled her. From this all maidens should 
see, that their loveliest adornments and most necessary virtues are 
modesty, and humility, and love of purity, which Mary so valued, 
that she would not lose them even to become Mother of God. 

What is meant by the throne of David? 
The kingdom of Christ, of which David's government was a 
representation. (Ps. cxxxi.) 

Why is David called the father of Christ? 
Because Christ's Mother, Mary, descended from the house of 
David, and, therefore, David according to nature was the fore- 
father of Christ. 

Who was the real father of Christ? 
Properly to answer this, we must observe that in Christ there 
are two natures, the divine and the human. In His human nature 
He had indeed a mother, but no father, for Joseph was only His 
fosterfather ; in His divine nature He had no mother, but only a 
father, the Heavenly Father. 

How, then, was Christ conceived? 
By the overshadowing and power of^the Holy Ghost, who by 
His divine omnipotence effected the conception of Him whom Mary 
was to bring forth. 

How should ive be encouraged by the words: No word shall 
be impossible with God? 
We should be encouraged by them to a great confidence in 
God, who can readily help us in the most difficult circumstances, 



OF THE ANNUNCIATION OF THE BLESSED VIRGIN MARY. (525 

even when help seems impossible, and who will also help us, if 
it is beneficial for us, and we ask Him. This words moreover ad- 
monish us to a firm faith which cannot be shaken by the most 
incomprehensible mystery in matters of faith. 

Why does Mary call herself the handmaid of the Lord? 

From humility, which next to her maidenly modesty was her 
most remarkable virtue, which causes St. Bernard to say: "By 
her purity she pleased God, and by her humility she received 
Him." 

EXPLANATION OF THE "HAIL MARY" OE THE 
ANGELIC SALUTATION. 

BWhy is the "Hail Mary" called the Angelic Salutation? 
Ecause it commences with the w r ords addressed to Mary by 
the Angel Gabriel, when he brought her the message, that 
she was to be the Mother of God. 

In what does the Hail Mary consist? 
Of the words of the Angel Gabriel ; of St. Elisabeth's saluta- 
tion, when she was visited by Mary; of words, added by the Ca- 
tholic Church. 

What words did the angel say to Mary? 
Hail Mary, full of grace, the Lord is with thee, 
blessed art thou amongst women! 

What is meant by these words? 
The word Hail, that is, Salutation to thee! Peace with thee! 
or, Joy to thee ! also expresses the reverence which the angel had 
for the blessed Virgin, and which we should have for her. Mary 
was the maiden's name, great and mysterious, for Mary means 
Virgin. Christ is "Our Lord", Mary "Our Virgin". Mary means 
also "the enlightened", and Christ is the sun of justice, Mary is 
beautiful as the moon, she has her radiance from the sun, and is a 
light for us poor sinners. Mary means again "Star of the Sea", and 
she it is who shines for us voyagers on the stormy ocean of life to 
the heavenly fatherland. The words: full of grace, show us 
that God had given more grace to her than to all men and angels 
together. As there may be many vessels filled with a precious cor- 
dial, but the largest vessel contains the greatest quantity, so there 
are many saints who are full of grace, but Mary has more grace 
than any. We should for this reason always pray with confidence 
to her to obtain for us, by her powerful intercession, those graces 
which are most necessary for our salvation. By the words: the 
| Lord is with thee, the angel intended to express, that the 
Lord was with this maiden in every way, that He is with His pure 
creatures, not only in His reality, presence, and omnipotence as 
with all men, not only in His grace as with the just, but with the 



40 



626 EXPLANATION OF THE HAIL MARY OR THE ANGELIC SALUTATION. 

greatest and most extraordinary grace, love, and familiarity. St. 
Augustine observes: "The angel wished to say: The Lord is with 

j thee more than with me; the Lord is with thee, so that He may 
be in thy heart, in thy body, may fill thy spirit, fill thy flesh." 
"Could God raise her higher!" St. Bernard here exclaims. Ah, 
that the Lord might be with us also, and Mary by her interces- 
sion obtain graces for us! Finally, the words: Blessed art 

I thou amongst women, mean: thou art the most blessed, the 
happiest of women, for thou of all thy sex art chosen to be the 
Mother of God, at the same time Mother and Maid. Maid and 
Mother ! How T much is contained in the salutation which one of 
the highest spirits surrounding the throne of God, addressed to 
Mary, and how much it requires us to love and daily salute Mary, 
our most tender Mother! 

What are the words used by St. Elisabeth, and what is their 
signification ? 

Elisabeth repeated the angel's words: Blessed art thou 
amongst women, adding "and blessed is the fruit of thy womb," 
which signified, that Jesus should be praised, because through Him 
God would bestow all spiritual and heavenly blessings upon us. 

Which are the words added by the Church? 
Those which follow the words: "and blessed is the fruit of 
thy womb," explaining them: Jesus, by which she wishes us to 
see, that we are to offer this prayer to God in the name of Christ; 
and then the invocation to Mary: Holy Mary, Mother of 
God, pray for us sinners, now and at the hour of our 
death. Amen. 

What do these words mean? 
When we say Holy Mary, we mean to express, that Mary 
is God's holy and wonderful work, Daughter of the Heavenly 
Father, Mother of the Son, and Bride of the Holy Ghost, and 
has all her sanctity, beauty, and veneration from the fruit of 
her womb, Jesus Christ. The glorious title of Mother of God 
is given her, because Mary bore not an ordinary man, but Jesus 
; Christ who is both God and Man. Therefore from her was born 
the Son of God, the incarnate God, not a man who appeared like 
God, but God in flesh. She is, then, really and truly the Mother 
of God, our Lord's Mother. The fathers who had assembled in 
the holy Council of Chalcedon, to refute the heresy of Nesto- 
rius, who sought to deprive Mary of the title of Mother of God, 
called her "Holy Mary, Mother of God: the Virgin Mary is 
the Mother of God!" As of herself Mary is not holy, and cannot 
of herself help us, we add: pray for us, by which we ask for 
her powerful intercession; and conscious of our poverty and sin- 
fulness, call ourselves poor sinners, whose only mediator is | 
Christ, it is true, but who turn to Mary, the Mother of mercy, be- I 
cause they feel themselves too unworthy to pray to Christ Him- 



ON THE ANGELUS DOMINI, THE ANGEL OF THE LORD. 627 

self, and, therefore, entreat this loving mother to obtain for them 
amendment of life, remission of sin, consolation in affliction, rem- 
edy in sickness, assistance in need, increase of grace, preserva- 
tion, perseverance, and the crown; and may Mary pray for us 
now and at the hour of our death. Now, while the divine 
mercy is given us, and especially in the hour of death, when the 
weapons for battle against the enemy fall from our hands, and the 
evil one tempts us all the more violently, because he knows that 
his time is short (Apoc. xii. 12.), in that hour on which depends 
our eternal welfare or grief. By the one word Amen we affirm, 
that we remain true venerators of the Virgin Mother of God, and 
at all time expect grace from God through her intercession. "Yes," 
says St. Bernard, "let us as sincerely, heartily, and confidently 
venerate Mary as we can, for such is His will who desired, that 
we should have all (salvation and redemption in Christ) through 
Mary." The Son will assuredly hear the Mother, and the Father 
the Son. Let us, then, strive to rise by her to Him who by her 
came down to us! 

Through thee, blessed Discoverer of grace! Mother of 
life! Mother of salvation! we have access to the Son, who 
accepts us from thee, who was given us by thee — to Jesus 
Christ, eternally blessed. 

ON THE "ANGELUS DOMINI", THE ANGEL OF THE 

LORD. 

Who introduced the angelic salutation into the Catholic 

P Church? 
Ope Urban II. , who at the Council of Clermont, France, in 
1095, ordered that the bells be rung every day in the morn- 
ing, at noon, and night, and that at each time be repeated the 
angelic salutation. His special intention was to obtain Mary's 
protection for the crusades. The crusades which had for their 
object the rescuing of the holy Sepulchre from the hands of the 
infidels, took place in the eleventh century. These wars are now 
ended, but the life of the whole Church, of every Christian, is a 
crusade against sin and temptation. We always need Mary's pro- 
tection; and, therefore, the custom of repeating the salutation is 
still retained in the Church. Formerly at the ringing of the An- 
gelus, all the faithful fell on their knees, and even now pious 
Catholics do so. Do you kneel also, for you thus venerate the 
Mother of Jesus, and by her Jesus Himself. St. Charles Borromeo, 
an Archbishop, did not hesitate to kneel in the open street and 
repeat the angelic salutation. 

In what does the "Angelus Domini" consist? 
In this that we say. three Ave Maria ; before the first one we 
say: The angel of the Lord declared unto Mary, and she 



40* 



528 INSTRUCTION FOR THE FEAST OF THE SEVEN DOLORS 

was conceived by the Holy Ghost; before the second: Be- 
hold the handmaid of the Lord; be it done unto me 
according to thy word; before the third: and the word was 
made flesh and dwelt amongst us. 

Why and how often is the Angelas Domini said? 
It is said in order to remind us of Christ's Incarnation and in 
thanks for it; to ask the blessed Virgin's maternal protection 
against all enemies visible and invisible; to recollect at least three 
times in the day, morning, noon, and night, like David -to give 
praise to God, and take a little time expressly for prayer, for 
which purpose the bells are rung three times a day. 

How should tv e say the Angelas Domini? 
With respect, that is, slowly and kneeling (except on Saturday 
evenings and Sundays in Easter-time, when it is said standing); 
contritely, since Christ became man because of our sins; devoutly, 
that is, heart and lips should be in accord. 

SALUTATION TO MARY. 
Hail Mary, full of grace! I rejoice and give thee joy, that 
thou wert chosen for the Mother of the Most High and Queen 
of heaven and earth. With thee is the Father who from all 
eternity begot Him whom thou didst bear; with thee is the 
Son whom thou didst carry in thy virginal womb; with thee 
is the Holy Ghost, overshadowed by whose power thou didst 
become the Mother of God. Thou art blessed amongst women, 
thou art the Joy of heaven and the Ornament of the Church 

of God, pray for us now and at the hour of our death. Amen. 

| — 

INSTRUCTION 
FOR THE FEAST OF THE SEVEN DOLORS 
OF THE BLESSED VIRGIN MARY. 

[On the Friday before Palm- Sunday J 

\ His festival is thus named, because the various 
sufferings Mary endured during her whole 
life, may be placed under seven heads: 1. Her 
son's circumcision. 2. The flight into Egypt. 

3. The three days He was lost in the temple. 

4. When she saw Him carrying His cross. 5. 
| His death. 6. The taking down from the cross. 

7. His burial. In continual remembrance of these sorrows, the 
Church ordered this festival, and for this reason the dolorous 
mother is represented with one, sometimes with seven swords 
piercing her heart. 




OF THE BLESSED VIRGIN MARY. 



629 



PKAYEE OF THE CHUECH. God, in whose passion, 
I according to Simeon's prophecy, the sword of grief, pierced 
the sweet soul of glorious Mary, the Virgin -Mother; grant 
in Thy mercy, that we, who with honor commemorate her 
sorrows and sufferings, may be helped by the glorious mer- 
its and prayers of all the saints that faithfully stood by Thy 
cross, so as to partake of the happy fruits of Thy passion. 
Who liveth. 

LESSON. (Judith xni. 22 — 25.) The Lord hath blessed 
thee by his power, because by thee he hath brought our 
enemies to nought. Blessed art thou, daughter, by the 
Lord the most high God, above all women upon the earth. 
Blessed be the Lord who made heaven and earth. Because he 
hath so magnified thy name this day, that thy praise shall 
not depart out of the mouth of men, who shall be mindful 
of the power of the Lord for ever, for that thou hast not 
spared thy life, by reason of the distress and tribulation of 
thy people, but hast prevented our ruin in the presence of 
our God. 

GOSPEL. (John xix. 25 — 27.) At that time: There stood 
by the cross of Jesus, his mother, and his mother's sister, 
Mary of Cleophas, and Mary Magdalen. When Jesus there- 
fore had seen his mother, and the disciple standing, whom 
he loved, he saith to his mother: Woman, behold thy son; 
after that, he saith to the disciple: Behold thy mother. And 
from that hour the disciple took her to his own. 

[An indulgence of one hundred days is obtained by repeating 
with devotion and contrition the following hymn J 



At the Cross her station keeping, | Is there one who would not weep, 
Stood the mournful mother weeping, j Whelmed in miseries so deep 

Close to Jesus to the last. Christ's dear mother to behold? 

Through her heart, His sorrow sharing, j Can the human heart refrain 
All His bitter anguish bearing, From partaking in her pain, 

Now at length the sword has passed, j In that mother's pain untold? 



STABAT MATER. 



0, how sad and sore distressed 
Was that mother highly blessed, 



Of the sole begotten One! 



Bruised, derided, cursed, defiled, 
She beheld her tender child 



Christ above in torment hangs. 
She beneath beholds the pangs 



Of her dying glorious Son. 



All with bloody scourges rent; 
For the sins of His own nation 
Saw Him hang in desolation, 



Till His spirit forth He sent. 



630 INSTRUCTION FOR THE FEAST OF ST. GEORGE, MARTYR. 



thou mother, fount of love! 
Touch my spirit from above, 

Make my heart with thine accord: 
Make me feel as thou hast felt, 
Make my soul to glow and melt 

With the love of Christ my Lord. 

Holy mother, pierce me through, 
In my heart each wound renew 

Of my Saviour crucified. 
Let me shire with thee His pain, 
Who for all my sins wa- slain, 

Who for me in torments died. 

Let me mingle tears with thee, 
Mourning Him who mourned for me, 

All the days that I may live: 
By the Cross with thee to stay, 
There with thee to weep and pray, 

Is all I ask of thee to give. 



Virgin of all virgins blest! 
Listen to my fond request: 

Let me share thy grief divine, 
Let me to my latest breath, 
In my body bear the death 

Of that dying Son of thine. 

Wounded with His every wound, 
Steep my soul, till it hath swooned 

In His very blood away; 
Be to me, o Virgin, nigh, 
Lest in flames I burn and die, 

In His awful judgment-day. 

Christ, when Thou shalt call me hence, 
Be Thy Mother my defence, 

Be Thy Cross my victory; 
While my body here decays, 
May my soul Thy goodness praise 

Safe in paradise with Thee. 




INSTRUCTION FOR THE FEAST OF ST. 
GEORGE, MARTYR 

[April 23 ] 

T. George was born of an eminent family in Cap- 
padocia, and after his father's death accompanied 
his mother to Palestine, her native country, where 
she had considerable property. A Christian from 
his youth, St. George walked faithfully in accor- 
dance with the requirements of the Christian law. 
When grown to be a young man, he accepted a 
military position in the army under the Emperor Diocletian, who 
appointed him colonel, not knowing he was a Christian; but when 
Diocletian, who was the great enemy of the Christians , published 
his cruel edict of persecution, George resigned his position and 
made the emperor an earnest exposition of the cruelty and ab- 
surdity of his edict. Diocletian incensed at this, caused him to be 
thrown into prison, and sought by the most flattering offers to 
lure him from the faith. But the saint replied : "I despise thy pro- 
mises, I fear not thy threats. Thy empire is not lasting, thy 
power is but weak, like every thing which fortune promises, 
and avails but little. It were better for you, emperor, if you 
were to confess the true God, and strive to gain the heavenly king- 
dom." Enraged at these words, the emperor caused a large stone 
to be hung around the saint's neck and him to be again impri- 
soned. On the following day the saint was again brought before 
the tribunal, and as he remained firm in the Christian faith, he 
was bound to a wheel and turned over pointed knives and sharp 
daggers, which rent his body; but in the midst of the torture he 



INSTRUCTION FOR THE FEAST OF ST. GEORGE, MARTYR. £31 

heard a heavenly voice say: "Lay aside all fear, George, for I am 
with thee," and there appeared to him a man of great stature who 
took him by the hand, embraced him, and strengthened him for 
the struggle. George remained unshaken, and his noble example 
converted many pagans whom the emperor caused to be put to 
death. 

When the emperor saw, that he could not break the courage 
of the saint, he sought once again by the greatest promises to 
move him to idolatry. "If it so pleases you, then", said the saint, 
"let us go into the temple and see the gods whom you so vene- 
rate." The emperor, delighted with this concession, went at once 
with him and a great number of people to the temple. St. George 
approaching the god Apollo, said: "You desire an offering which 
belongs only to God?" and as he spoke, he made the sign of cross 
on the image. Hardly was this done, than the devil who possessed 
it, cried out: "I am not God! I am not God! There is no God but 
Him whom you adore!" "Then why", demanded George, "do you 
not exist in my presence and that of other worshipers of the 
true God?" At these words the evil spirits raised a fearful cry, 
and all the idols fell to the ground. But the priests of the gods 
and all the people burst into the greatest fury, and wished to tear 
the saint into pieces and the emperor saw himself obliged to 
bring George away immediately and have him beheaded. St. 
George was highly venerated in the East and West, and is the 
special patron of soldiers in battle , who by his intercession have 
often obtained wonderful assistance. 

The Introit of the Mass reads: Thou hast protected me, 
God, from the assembly of the malignant, Alleluia, Al- 
leluia, from the multitude of the workers of iniquity, 
Alleluia, Alleluia. Hear, God, my prayer, when I make 
supplication to thee; deliver my soui from the fear of 
the 'enemy. (Ps. lxiii. 1, 3.) Glory, &c. 

Prayer of the Church as on the Feast of St. Blase, Febr. 3. 

Lesson. (Wisd. v. 1 — 5.) See Feast of the Apostles Philip and 
Jame, May 1. 

GOSPEL. (John xv. 1 — 7.) At that time: Jesus said to 
his disciples: I am the true vine; and my Father is the hus- 
bandman. Every branch in me, that beareth not fruit, he 
will take away: and every one that beareth fruit, he will 
purge it, that it may bring forth more fruit. Now you are 
clean by reason of the word which I have spoken to you. 
Abide in me, and I in you. As the branch cannot bear fruit 
of itself, unless it abide in the vine, so neither can you, un- 
less you abide in me. I am the vine: you the branches: he 



632 INSTRUCTION FOR THE FEAST OF ST. GEORGE, MARTYR. 

that abicleth in me, and I in him, the same beareth much 
fruit: for without me you can do nothing. If any one abide 
not in me, he shall be cast forth as a branch, and shall 
wither, and they shall gather him up, and cast him into the 
fire, and he burnetii. If you abide in me, and my word 
abide in you, you shall ask whatever you will, and it shall 
be clone unto you. 

EXPLANATION. Christ, the God-Man, our Redeemer, com- 
pares Himself in a most instructive manner to a vine. His Father, 
like a husbandman, when sending Him down to earth to be born 
of the Virgin Mary, planted Him in the earth. The vine is Christ, 
the branches the disciples and all who by baptism have been re- 
ceived into the holy Church, and are growing as living branches 
from Christ. As the branches are united with the vine and by this 
union obtain sap, strength, and nourishment, so that they bear 
leaves, blossoms, fruit, so are true faithful Christians united in 
faith and love with Christ, and as long as they remain with Him, 
receive from Him the grace to leaf out, to blossom with holy vir- 
tues aud bear the fruit of good works. This especially takes place, 
as the fathers of the Church remark, by means of holy Com- 
munion, wherein the soul becomes one with Jesus, and receives 
from Him, as it were, the spiritual sap which enables them to 
bear the fruits of a pious, godpleasing life. If the branch is broken 
from the vine, it withers and is only fit to be burned ; so the soul 
of man without Jesus becomes withered, that is, it loses the spiri- 
tual life, the grace, the love, the strength to do good , and can no 
longer bring forth the fruit of good works and of holy virtues. 
As the husbandman cuts the withered branches from the vine, 
so the Heavenly Husbandman separates from Christ those who 
practise no virtues, accomplish no good works; He takes from 
them Christ's grace and spirit, and after death deprives them of 
eternal communion with Him. As the living branches are kept clear 
by the husbandman from watershoots, from superfluous leaves, 
from useless blossoms and vermin, that they may bear better and 
m^re abundant fruit; so the Heavenly Husbandman keeps the 
faithful who are united in faith and love with Christ, clear from 
all earthly affections, by afflictions, temptations, persecutions, by 
poverty and all kinds of trials, by remorse of conscience, by fear, 
which He secretly imparts to them, especially by His holy word, 
which, as the apostle says, is living and effectual, and more 
piercing than any two-edged sword: and reaching unto 
the division of the soul and the spirit, of the joints 
also and the marrow. (Heb. iv. 12.) 

Remain, therefore, my Christian, always, like St. George, by 
faith and love and a pious active life, a living branch of the vine, 



INSTRUCTION FOE THE FEAST OF ST. PHILIP AND JAMES, AP. 638 

Christ, on whom you were grafted in holy Baptism, whom you 
have so often received in holy Communion. Woe to you, if by a 
lukewarm, vicious life you separate from Christ; you will then 
wither away, and be given up to be eternally burned ! 

SUPPLICATION. Jesus, dispenser of life! do not suffer 
me to grow cold in love, do not permit faith to die in me, 
do not allow that I am separated from Thee, and be lost. 
Eather assist me by Thy grace, that I may bring forth many 
fruits of virtue and good works. 



INSTRUCTION FOR THE FEAST OF ST. 
PHILIP AND JAMES, APOSTLES. 

[May i j 



Hilip,bornatBethsaida, was one of the' first disciples 
of Jesus, and was chosen one of the apostles. Burn- 
ing with the fire of divine love, he sought to gain 
disciples for our Lord, and brought Him Nathaniel 
and afterwards the gentiles who wished to see Je- 
sus. From many passages of the gospel we can see, 
I that Philip was especially dear to the Saviour. 
After our Lord's ascension Philip, having travelled through many 
countries, at last resorted to both Phrygias, where he labored, 
until he reached an advanced age, with the greatest success for 
the propagation of Christianity, which so exasperated the ido- 
latrous priests, that when he was eighty years old, they seized 
the venerable man, scourged, crucified, and finally stoned him to 
death. — We have especially to learn from the life of St. Philip, 
that, having once found the truth for ourselves, we must labor to 
bring others to God. 

St. James, the Apostle, who on account of his extraordinary 
sanctity was called by the Jews the just man, was a brother of 
Judas Thaddeus and son of Cleophas, whose pious wife, Mary, was 
sister or aunt of the Mother of Jesus. In the second year of Christ's 
ministry, James and Judas were chosen apostles. St. James was 
greatly esteemed by the apostles, and was made the first bishop 
of Jerusalem. In this office he lived in constant solitude, never 
drank wine, nor permitted his hair to be cut; fasted continually 
on bread and water; and prayed so constantly, kneeling, with his 
head bent to the floor, that the skin of his knees became as tough 
as the skin of a camel. He worked many miracles, converted many 
eminent Jews to the faith, and on account of his piety and gene- 
rosity was held in such respect by Jews and Gentiles, that they 
would fall on their knees before him, and kiss his garments. The 
Jewish priests, therefore, tried to induce him to leave the faith, 




634 



INSTRUCTION FOR THE FEAST 



hoping thus to extinguish Christianity in Jerusalem. With hypo- 
critical faces they prayed him to give his judgment of Christ; in 
answer to their request , he ascended to an elevated position in 
the temple, and, to their amazement, publicly pronounced, Christ 
to be the promised Messiah and true Son of God, in whom we 
must all believe. Some of the people were converted by his words; 
but his hypocritical enemies at once rushed to the saint, and 
threw him to the ground. As he was not immediately killed, and 
prayed for his enemies, they stoned him, and one man, filled with 
fiendish rage, struck his head and killed him with a fuller's rod. 

The Introit is from Esdras ix.: They cried out unto 
thee, Lord, in their affliction: and thou didst hear 
them from heaven. Alleluia, Allel. Rejoice in the Lord, 
ye just, praise becometh the upright. Glory, &c. 

PRAYER OF THE CHURCH. God, who comfortest us 
by the yearly solemnity of Thy Apostles Philip and James: 
grant, we beseech Thee, that we may be instructed by their 
example, for whose merits we rejoice. Thro'. 

LESSON. ( Wisd. v. 1 — 5.) The just shall stand with 
great constancy against those that have afflicted them, and 
taken away their labours. These seeing it shall be troubled 
with terrible fear, and shall be amazed at the suddenness of 
their unexpected salvation, saying within themselves, re- 
penting and groaning for anguish of spirit: These are they 
whom we had some time in derision, and for a parable of 
reproach. We fools esteemed their life, madness, and their 
end without honour. Behold, how they are numbered among 
the children of God, and their lot is amongst the saints. 

This lesson is so clear, that it requires no explanation. We 
are to consider and apply it for ourselves, and look to it, that 
we do not have to suffer like these impious ones. 

GOSPEL. (Jo/mxiv. 1 — 13.) At that time: Jesus said to 
his disciples : Let not your hearts be troubled. You believe 
in God, believe also in me. In my Father's house there are 
many mansions. If not, I would have told you, that I go to 
prepare a place for you. And if I shall go and prepare a place 
for you, I will come again, and will take you to myself, that 
where I am, you also may be. And whither I go you know, 
and the way you know. Thomas saith to him : Lord, we 
know not whither thou goest: and how can we know the 
way ? Jesus saith to him : I am the way, and the truth and 



I 

OF ST. PHILIP AND JAMES, APOSTLES. 635 

the life. No man cometh to the Father, but by me. If you 
had known me, you would without doubt have known my j 
Father also: and from henceforth you shall know him, and 1 
you have seen him. Philip saith to him: Lord, shew us the 
Father, and it is enough for us. Jesus saith to him: So long 
a time have I been with you: and have you not known me? 
Philip, he that seeth me, seeth the Father also. How sayest 
thou, Shew us the Father? Do you not believe that I am in 
the Father, and the Father in me ? The words that I speak 
to you, I speak not of myself. But the Father who abideth 
in me, he doth the works. Believe you not that I am in the 
Father, and the Father in me? Otherwise believe for the very | 
works 1 sake. Amen, amen I say to you, he that believeth in 
me, the works that I do, he also shall do, and greater than 
these shall he do. Because I go to the Father, and what- 
soever you shall ask the Father in my name, that will I do. 

Why did Jesus say to his disciples, Let not your hearts be 

troubled? 

He said this to comfort them in advance, because He fore- 
saw, that they, on account of their great love for Him, would be 
greatly afflicted by His ignominious sufferings and their own op- 
pressions. 

Learn from this, that God consoles those who suffer perse- 
cution for His sake. 

Why did He say: You believe in God, believe also in me? 

He wished to express to them, that if they believed God could 
assist them in their trials and persecutions, they should believe, 
that Christ could do the same, for He is true God and perfectly 
equal in all things to His Father. 

What is meant by the many mansions in heaven? 

The different degrees of reward, of joy, and of glory, which 
each and every one in heaven will receive according to his merits. 

How did Christ prepare a place in heaven for us ? 

By His sufferings, His death, His resurrection and ascension, 
He has obtained heavenly joys for us, and opened for us the en- 
trance to heaven which sin had closed against us. 

When did Christ take His disciples to Himself? 

At their happy death in this world. He will also one day take 
us to Himself, if we live and die His true disciples. 



636 INSTRUCTION FOR THE FEAST OF ST. PHILIP AND JAMES, AP. 

How is Christ the way, the truth, and the life? 
Christ is the way by His holy doctrine and example; He is 
the truth by the fulfilment of all prophecies, by His mysteries, 
His promises and threats, His gospel and His Church, for, as God, 
He cannot err, lie, or deceive; He is the life, because He by His 
death has obtained us the life of grace and glorv. As St. Bernard 
beautifully says: "We follow Thee, Lord, after Thee, to Thee, 
because thou art the way, the truth, and the life; the way of ex- 
ample, the truth in promise, the life in reward." And St. Hilary: 
"Christ leads us not falsely, for He is the way; He deceives us 
not, for He is the truth ; and deserts us not in the terror of death, 
for He is the life." 

Did not the apostles know Christ? 
They certainly knew Him to be the Son of God, as Peter in 
the name of all affirmed, but they had only very vague ideas about 
the Three Persons of the Most floly Trinity, which mystery they 
had yet to learn perfectly from the Holy Ghost, — How many there 
are among Christians who possess no true knowledge of their 
faith, do not try to grow in its knowledge, although it is espe- 
cially in these times, when the true faith is so strongly attacked 
by heretics and infidels, that we should be well grounded in it. 
Seek, then, to know the true faith, by invoking the Holy Ghost, 
reading good books, and hearing instructions and sermons on 
Christian doctrine, that you may not be infected and led away by 
insinuating errors. 

Why did Christ say to Philip: He that seeth me, seeth the 

Father also? 

Because Christ in nature and essence is perfectly equal to His 
Father, although different in person. Therefore Christ adds, that 
He is in the Father, and the Father in Him. 

Why should the disciples believe for the works' sake? 
Because Christ performed miracles which no man could, and 
God must therefore be in Him. {John iii. 2.) 

How is it, that those who believe in Christ, work even greater 

miracles ? 

St. Augustine says, this is because Christ through them works 
still greater miracles than when upon earth Himself. 

PRAYER TO ST. PHILIP. St. Philip! chosen disciple 
of the Lord, to whom thou didst bring Nathaniel to learn 
the mysteries of faith, thou who didst require to see the 
Heavenly Father, thou who didst preach most zealously 
Christ Jesus, thou who didst permit thyself to be nailed to 
the cross and willingly slain for love of Him: obtain for me 
and all men, I beseech thee, the grace zealously to lead others 



INSTRUCTION FOE THE FEAST OF THE FINDING OF THE HOLY CROSS. 637 

to good, greatly to desire God and His truth, and in the hope 
of the eternal, happy vision of God, patiently to endure the 
sufferings and difficulties of life. 

PKAYER TO ST. JAMES. St. James! who didst live 
with such temperance and rigor, didst pray so zealously and 
constantly, even for thy enemies: obtain for us, I beseech 
thee, from thy Lord and Master, that, like thee, we may live 
temperately and' in penitence, adoring God in spirit and 
truth, and serving Him humbly and reverently. Implore for 
us the light of the Holy Ghost by which thou didst write thy 
epistle, that we may follow thy doctrines, diligently strive 
to do good works, and especially, like thee, to love our ene- 
mies and pray for them. 

SHORT LESSONS FROM THE EPISTLE OF ST. JAMES. 

All adversities of this life are to be regarded as graces from 
God, and to be borne with cheerfulness, (i. v.) 

Faith without works is dead, and does not avail to salvation, (ii.) 

For him who does not control his tongue, his religion is vain, 
(i.iii.) 

All our misfortunes come from our immoderate andungoverned 
passions, (iv.) 

The prayer of the just man avails much with God, and is a 
great consolation in affliction, (v.) 



INSTRUCTION FOR THE FESTIVAL OF THE 
FINDING OF THE HOLY GROSS. 

[May 3 J 

Why is this day thus called? 

Ecause on this day the Catholic Church makes 
solemn commemoration of the day on which, in 
the year 326, St. Helena, the mother of the Em- 
peror Constantine, found the true Cross of our 
Lord. 

Where was the Cross before this discovery? 
It lay in the city of Jerusalem, buried under ruins, and over it 
was built a temple of the goddess Venus. The Emperor Hadrian 
who lived two hundred years before Helena, had undertaken not 
only to profane the sacred places of our Lord's death and burial, 
but to conceal all traces of them. 




638 



INSTRUCTION FOR THE FEAST 



How did St. Helena find the Cross? 

When her son, the Emperor Constantine, had conquered his 
enemy, the cruel Maxentius, by the aid of the holy Cross, which 
he saw in the heavens, radiant and glorious, with the inscription: 
"In this sign conquer!" he became animated with such veneration 
for the Cross, that he commanded that throughout the whole Ro- 
man empire it should be honored, and no one again put to death 
upon a Cross. He also resolved to build a magnificent Church in 
Jerusalem in honor of the holy Cross, and his mother, the Em- 
press Helena, in her very advanced age went herself into the 
holy Land, and undertook with the aid of St. Macarius, Bishop 
of Jerusalem, to find the sacred burial-place of 'Christ. After clear- 
ing the spot from the rubbish, she was successful in finding the 
vault of the holy Sepulchre. Near to it they found three crosses, 
the nails, and the inscription which had been placed over the 
Cross. In order to know which was the true Cross, St. Macarius 
full of faith fervently prayed to God, and caused a woman, who 
was mortally ill, to be touched with the three crosses. The first 
two had no effect, but when touched by the third, she rose up 
in perfect health. Thus they received the assurance, that the 
true Cross was found. Helena sent one part of the Cross and the 
nails to her son at Constantinople; another part, with the in- 
scription, she presented to a Church at Rome, which now bears 
the name of the Church of the holy Cross; but the larger part of 
it, she caused to be set in silver, and gave to the Bishop of Jeru- 
salem, to be preserved for after ages. When Constantine received 
the precious gift, he wrote to Macarius empowering him to build 
upon the spot of ground, where our Saviour rose from death, a 
Church which should exceed in splendor anything which had ever 
anywhere been seen. This Church was built, and under the name 
of the holy Sepulchre was dedicated in the year 335. The prin- 
cipal part of the holy Cross was some time after brought to Rome, 
and has been cut into small pieces and distributed over almost 
the whole world to be venerated as parts of the instrument of 
Redemption. 

THE CHURCH'S SALUTATION TO THE HOLT CROSS. 

glorious and venerable Cross! most precious wood! 
wonderful sign by which sin, the devil and hell were con- 
quered, and the world redeemed by Jesus Christ! Great art 
thou above all the trees of the cedars of the forest, for on 
thee hung the Life of the world! On thee Christ triumphed 
and by His death conquered death forever. Alleluia. 

We adore Thee, Lord Jesus Christ, and bless Thee, be- 
cause by Thy holy Cross thou hast redeemed the world. 



OF THE FINDING OF THE HOLY CROSS. 639 

PRAYER OF THE CHURCH. God, who, in the mira- 
culous discovery of the Holy Cross, wast pleased to renew 
the wonders of Thy passion: grant, that by the ransom paid 
on that saving wood, we may find help for the obtaining life 
eternal. Who livest. 

Epistle {Phil. ii. 5 — 11.) as on Palm- Sunday. 

GOSPEL. (John iii. 1 — 15.) At that time: There was a 
man of the Pharisees, named Mcodemus, a ruler of the Jews. 
This man came to Jesus by night, and said to him : Rabbi, 
we know that thou art come a teacher from God: for no man 
can do these signs which thou dost, unless God be with him. 
Jesus answered, and said to him: Amen, amen I say to thee, 
unless a man be born again, he cannot see the kingdom of 
God. Mcodenms saith to him: How can a man be born again 
when he is old ? can he enter a second time into his mother's 
womb, and be born again? Jesus answered: Amen, amen I 
say to thee, unless a man be born again of water and the 
Holy Ghost, he cannot enter into the kingdom of God. That 
which is born of the flesh, is flesh: and that which is born 
of the spirit, is spirit. Wonder not that I said to thee, you 
must be born again. The Spirit breatheth where he will: 
and thou nearest his voice, but thou knowest not whence he 
cometh, nor whither he goeth; so is every one that is born 
of the Spirit. Mcodemus answered, and said to him : How 
can these things be done? Jesus answered, and said to him: 
Art thou a master in Israel, and knowest not these things? 
Amen, amen I say to thee, that we speak what we know, 
and we testify what we have seen, and you receive not our 
testimony. If I have spoken to you earthly things, and you 
believe not: how will you believe if I shall speak to you heav- 
enly things? And no man hath ascended into heaven, but 
he that descended from heaven, the Son of Man who is in 
heaven. And as Moses lifted up the serpent in the desert, so 
must the Son of Man be lifted up: that whosoever believeth 
in him, may not perish, but may have life everlasting. 

SHORT EXPLANATION. Jesus in this gospel speaks of the 
regeneration of our souls, which depends upon faith in the Son of 



640 



THE CHURCH'S PRAYER FOR FRUITFUL WEATHER. 



God, and especially in His death of reconciliation on the cross. 
In this regeneration the Holy Ghost, by His grace, effects that , 
in us which Christ won for us on the cross. Let us not, then, 
be led away by the seducing words of this world and its fol- 
lowers from faith in Christ, the Son of God, but, penetrated and 
renewed by His spirit, become worthy to enter the kingdom of 
heaven. 

THE CHURCH'S PRAYER FOR FRUITFUL WEATHER. 

From this day until the Exaltation of the Holy Cross (Sept. 14 J, 
in many parochial Churches there are prayers said and a blessing 
given after holy Mass and after reading the Gospel of St. John, in 
order to obtain fruitful weather. In some Churches this is done 
from St. Mark's day until the end of the harvest-time. 

The priest standing in the middle of the Altar, says: 
1). Give us peace, Lord, in our days. 
% R,. Because there is none other who fights for us but Thou. 
Peace be in Thy strength, 
Bf And plenty in Thy towers. 

LET US PRAY! 
God, from whom proceed all right counsels and all just 
works, give Thy servants that peace which the world cannot 
give: that our hearts being disposed to keep Thy command- 
ments, and the fear of enemies being removed, the times 
through Thy protection may be peaceable. Through Christ, 
our Lord. Amen. 

\. From lightning and tempest 
Ej. Deliver us, Lord. 

May Thy mercy, Lord, come upon us. 
Ej. For we have hoped in Thee. 
lj. Lord, hear our prayer. 
E,. And let our cry come unto Thee. 
T The Lord be with you. 
B,. And with thy spirit. 

LET US PRAY! 

Defend, we beseech Thee, Lord, this house from all evil 
powers and from every injury of tempests. Through Christ, 
our Lord. Amen. 

Give us, we beseech Thee, Almighty God, by the inter- 
cession of Mary, the Mother of God, the holy angels, pa- 
triarchs, prophets, apostles, martyrs, confessors, virgins, 
widows, and all Thy saints, Thy continual protection; grant 



ON THE HOLY CROSS. 



641 



us favorable winds, shed upon us from heaven, unworthy 
though we are, Thy shelter against lightning and tempest; 
protect from henceforth all mankind and turn aside by the 
power of Thy might all evil influences of wind and weather. 

God, who controllest all nature for them who serve 
Thee, and by the force of Thy tempests causest them to do 
homage to Thy Majesty, remove all storms from us, and by 
Thy continual grace grant us favorable weather, that we 
may obtain mercy from Him whose anger we fear. Through 
our Lord, Jesus Christ. Amen. 

The priest then lifts up the piece of the Cross, or the cibo- 
rium, or the ostensorium, and says : 
¥. Blessed be the name of the Lord 
E(. Now and evermore. 
T. Our help is in the name of the Lord, 
IV Who made heaven and earth. 

The blessing of Almighty God 7 the Father, f the Son, and 
of the f Holy Ghost, be upon you, upon this place, and upon the 
fruits of the earth, and remain with you forever. Amen. 

ON THE HOLY GROSS. 

BWhy is the Cross of Christ so highly venerated? 
Ecause it is the altar on which He offered Himself for us, 
the instrument with which He accomplished our redemp- 
tion, the victorious banner, wet with the blood of Christ, which 
conquered the devil and overcomes sin. 

Are we permitted to adore the Cross of Christ? 
By no means, for adoration belongs to God only. When the 
Church in venerating the Cross uses words, which imply adoration 
or, as in the preceding prayer, ascribes salvation to it, the words 
refer to Christ who redeemed us on the Cross, and therefore de- 
serves the most grateful adoration. 

How do we best venerate the Cross of Christ? 
By never being ashamed to show it a true veneration, and for 
this reason gladly sign ourselves with the sign of the Cross ; by 
loving the Cross, that is, by patiently, cheerfully, and with pleas- 
ure bearing the afflictions God sends us, and according to the 
doctrine and example of Christ, by daily taking up our cross and 
following Him. (Luke ix. 23.) 

Why are Crosses erected on highways and other places? 

That they may continually remind us of Christ and His suffer- 
ings, and encourage us to grateful love of Him, for St. Paul says: 
Looking on Jesus, the Author and Finisher of faith, 



41 



642 



OX THE HOLY CROSS. 



who having joy set before him, endured the Cross, de- 
spising the shame: and now sitteth on the right hand 
of the throne of God. {Hebr. xii. 2.) 

Why is the Cross carried in public processions? 
To shame our enemies by showing ourselves public venerators 
of the Cross of Christ, and glorying in it, as St. Paul says: But 
God forbid, that I should" glory save in the Cross of 
our Lord Jesus Christ; by whom the world is cruci- 
fied to me, and I to the world. {Gal. vi. 14.) 

Are our opponents wrong in being such enemies to the Cross, and 
on that account condemning us? 

They are very wrong, for they thus condemn Christ Himself 
who for love of us bore the Cross, and place themselves among 
those of whom St. Paul says: For many walk of whom I have 
told you often (and now tell you weeping), that they 
are enemies of the Cross of Christ, whose end is de- 
struction. {Phil. iii. 18.) 

Why do we sign ourselves with the sign of the Cross? 

To testify that we are Christians and worshipers of Christ 
Crucified, and have no fellowship with the enemies of the Cross 
of Christ ; to show our faith in the Most Holy Trinity ; to honor, 
and prove our grateful remembrance of the sufferings and death 
of Christ, who redeemed us and obtained all good things for us 
by His death on the Cross; to overcome the devil and his temp- 
tations, for he hates the Cross, which took away his power, and 
is banished by nothing more quickly than by the sign of the Cross; 
to perform all our undertakings happily in the name of Jesus, and 
to be preserved by Christ's merits from all harm of body or soul. 

Is the making of the sign of the Cross an old custom? 

The earliest fathers of the Church mention this custom, and 
say, it originated with the apostles. St. Nicephorus informs us, 
that St. John, the Evangelist, signed himself with the sign of the 
Cross; Tertullian (a, D. 160) urges the Christians to make the 
sign of the Cross, when coming in and going out, when dressing, 
at the table, in their rooms, when sitting down, and before every 
undertaking. St. Ephrem (i a. D. 37s) writes: "Arm thyself with 
the sign of the cross as with a shield, sign all thy members and 
thy heart, but sign thyself not only with thy hand, but with thy 
mind. Thy work, thy coming in and thy going out, thy bed, and 
the ground over which thou dost pass, sign every thing in the 
name of the Father, of the Son, and of the Holy Ghost; for these 
are the strongest weapons." 

Why at divine service do the priests make the sign of the cross 
over the people? 

That the rich blessings of grace which Christ has obtained for 
us, may be imparted to the Christians, as St. Paul says: Blessed 



INSTRUCTION FOR THE FEAST OF ST. BONIFACE, APOSTLE &c. £43 

be God the Father of our Lord Jesus Christ, who hath 
blessed us with spiritual blessings in heavenly places 
in Christ, (i. Eph. i. 3.) A type of this custom was given by the 
Patriarch Jacob, when with crossed hands he blessed Joseph's 
two sons, Ephraim and Manasse. This is a very old custom in the 
Church; the Council of Agade in the year 506 directed, that after 
prayers the people should be dismissed by the priest with the 
sign of the Cross. 

PRAYEK BEFOKE A CRUCIFIX. 

(By St. Augustine.) 
Look down upon me, most good and loving Jesus, kneel- 
ing before Thy face, and beseeching Thee with the most in- 
tense heartfelt fervor, to impress deep in my soul lively 
sentiments of faith, hope, and charity, true contrition for my 
sins, and a firm purpose of amendment, while I contemplate 
with ardent love and tender sympathy Thy five wounds, and 
meditate within myself upon them, remembering the words 
which were said by David, the Prophet of Thee, my Jesus: 
They pierced my hands and feet; they have number- 
ed all my bones. *) 



INSTRUCTION 
FOR THE FEAST OP ST. BONIFACE, 

APOSTLE OF THE GERMANS. 
[June 5 J 

Ermany owes much to this great and holy man, 
who brought to it the doctrine of Jesus Christ, 
who led the Germans out of the darkness of 
paganism into the light of divine truth, who 
won them for heaven, and saved thousands of 
^^^^^^M immortal souls. It is indeed well, that the 
glorious labors of this blessed benefactor of 
the Germans, should be everywhere known, and honor given to 
God because of him. 

St. Boniface was born at Kerton, England, about 680, of noble 
and Christian parents. He received in baptism the name Wini- 
fred which he retained, until Pope Gregory II. bestowed upon 
him that of Boniface, which means one who does good, a bene- 
factor. His pious parents were devoted to the priests, who were 
at that time preaching the gospel to the heathens, and most hos- 

*) A plenary indulgence can be gained by any one who after receiving 
holy Communion, daily says this prayer penitently before a crucifix. 




41* 



644 



INSTRUCTION FOR THE FEAST OF ST. BONIFACE, 



pitably received them at their house, where the little Boniface 
heard much about Jesus and His holy Church, and of the missio- 
naries who go into all countries in order to convert the heathen, 
how they preached, and how they suffered for Christ, of the peace- 
ful monastic life, wherein God is so faithfully served. All these 
things rejoiced the heart of the boy, and aroused in him the 
desire to enter a monastery, to become pious, learned, and a 
preacher of the faith to the heathen; and thus as a boy, Boniface 
came to the monastery for which he was designed by God. Under 
the care of the pious and learned Benedictine Abbot Winbert of 
the Nutcell Monastery, Boniface soon acquired much knowledge 
and, what is worth much more in the sight of God, reached a high 
point of piety. He received ordination when thirty years of age, 
and prayed the abbot to permit him to go to Friesland as a 
preacher of faith to the heathens, and to win them for Christ. 
Accompanied by two monks and with the abbot's blessing, he went 
! to Friesland in the year 716; but it happened just at the time of 
his arrival, that Radbod, the rude King of the barbarians, was at 
war with his neighbors, so that Boniface could effect nothing and 
was obliged to return to England. In the mean time the abbot 
had died, and the monks now sought to make Boniface abbot; but 
he refused the position and went to Rome to the head of Chris- 
tianity, Pope Gregory II., at whose feet he threw himself, begging 
for an apostolic mission. The Pope received him with cordiality, 
admired his zeal, and made him his legate or messenger to Ger- 
many, that he might gain it for God. Boniface, with the Pope's 
blessing, then went to Thuringia, where some time previously 
Christianity had been planted, but had not taken root; the people 
had returned to their idols and no longer knew anything of the 
true God. Boniface put himself to work to weed up the tares and 
to plant the seed of God's word once more in their hearts; and 
God blessed his labors. While here he heard of the death of 
Radbod, the King of the heathens in Friesland, whither he now 
hastened, meeting there his countryman, St. Willibrord, Arch- 
bishop of Utrecht, in union with whom he preached the gospel for 
three years in this neighborhood, and had the joy of seeing the 
temples of the idols brought to the ground and the cross every- 
Avhere triumphant. But when St. Willibrord who was already 
quite old, sought to make Boniface his successor, the saint escaped 
and went once more to Thuringia, where his word penetrated the 
hearts of the people, and thousands received baptism. To com- 
plete and secure the work of the country's conversion, Boniface 
founded the Monastery of Amoeneberg, settled some pious monks 
in it, and then journeyed to Hessia, where he preached with the 
same zeal, baptized thousands of idolaters, and built a monastery 
and hermitage at Wanfried; after which he went to Rome, to give 
an account of his labors. The Pope heard with joy the report of 
the conversion of so many idolaters, and in St. Peter's Church, on 



APOSTLE OF THE GERMANS. 



November 31, 723, consecrated the saintly man, bishop, and gave 
him the beautiful name of Boniface, after which the saint joyfully 
returned to Germany. He continued his labors in Hessia, and 
worked ceaselessly to exterminate the last traces of paganism. He 
came once to Geismar in Hessia, to a place which still contained j 
some pagans and some superstitious Christians, who especially 
venerated an immense oak-tree which was called after the old 
German god Donar, thunder, the thunder-oak. Startled at this, 
the saint made up his mind to cut down the tree; the heathens all 
assembled there, but the Christians also came. Surrounded by his 
priests, Boniface commenced to cut the oak, while the idolaters 
raged, and cursed him. Hardly had the saint struck it a few times 
than the tree, splitting into four parts, fell to the ground. The 
idolaters believed, that the gods would punish the saint; but when 
they saw the tree lying on the ground, their hearts were moved 
and they praised the true God. Then Boniface, raising up his 
voice, preached to them of their false gods, and won the whole 
multitude for Christ. Of the wood of the oak, he built a chapel 
which he dedicated to the Apostle St. Peter, and the place became 
one of the most flourishing Christian settlements in Hessia. Boni- 
face everywhere found open hearts, built Churches all over the 
country, and founded, in Thuringia, the Monastery of Ohrdruf. 
He remained in this monastery for some time until the arrival of 
priests from England, for whom he had written to assist him; the 
work was great and the laborers few. Pious and able men soon 
came from England, men who for the love of Christ and the sal- 
vation of souls, left their loved country and all and every thing. 
Among these were especially prominent Saints illibald and Wu- 
nibald, who were brothers, Witta and Wigbert, and St. Lullus. 
There came also a great number of maidens: St. Walburga, Lioba, 
Thecla, Chunehild, Chunitrude, and others. St. Boniface founded 
everywhere monasteries and convents for the new arrivals, around 
which the converted natives of the country settled themselves. 
The light of faith, science, refinement, and culture, spread ra- 
pidly; the noblest of the young men hastened to dedicate them- 
selves to the service of the Lord, and to attend the monastery 
schools, and great men came forth from them. Thus the work 
of Germany's conversion advanced prosperously, gloriously, to 
Boniface's great joy, whom Pope Gregory III. elevated to the 
position of Archbishop of all Germany. 

The saint now went through Saxony and Bavaria, every- 
where sowing the seed of the word of God, administering the 
Sacraments, and organizing new congregations. Then he went 
once more to Borne to make his report, and to procure autho- 
rity and advice. Returning from Borne, he went by invitation of 
the Duke of Bavaria, Odilo, into his dominions and divided the 
country into four dioceses: Saltsbourg, Freising, Batisbon, and 
Passaw. 



646 INSTRUCTION FOR THE FEAST OF ST. BONIFACE, 

He also, sought to exterminate heathen customs and plant 
living Christianity in the hearts of the people. He did not, 
however, remain long in Bavaria, hut journeyed back to Hessia, 
Franconia, Thuringia, still untiringly' propagating the religion 
of Christ. Still further to promote and to preserve the good, 
which he with his zealous assistants had sowed and fostered, 
St. Boniface resolved to found an extensive institution which 
should become a nursery of Christian life, art, and science for 
all Germany. For the execution of his plan he called upon the 
priest Sturm, whom he had had educated in the Monastery of 
Fritzlar, to assist him, gave him his blessing and sent him with 
two attendants into the depths of the Hessian forests, saying: 
" Go now into the wilderness of Buchonia, and look for a place 
suitable for the servants of the Lord; for well able is the Lord 
to find a place for His own, even in the desert," After a long 
search, Sturm found a suitable spot near the river Fulda, which 
place was procured as a gift from the Majordomus, Carlmann. Sturm 
with seven brothers settled upon it. Within a short time arose the 
celebrated Benedictine abbey of Fulda, which in a few years con- 
tained four hundred monks, and from which went forth in time 
the most pious archbishops, bishops, priests, and ministers of the 
faith. Young men, desirous of learning, here found instruction in 
all departments of science and art, and here were found architects, 
sculptors, painters, mechanics, farmers, who carried true culture 
to the remotest districts. But the greatest blessing springing 
from this famous abbey, was the increasing and the establishing 
of living Christianity in Middle Germany, the object which St. 
Boniface held always in view. 

In 744, St. Boniface went to France to promote order and 
unity in the faith, and to suppress the heresies which had arisen 
there. Now wherever the saint had founded dioceses in Germany, 
Christianity had taken deep root and already bore glorious fruit; 
but to make complete this splendid work, there was needed a 
centre of union and support among the newly erected dioceses. 
Pope Zacharias, therefore, raised the city Mentz to an archdiocese 
with Boniface in its chair, to whom all the converted nations in 
the whole Franconian country were now subject. 

When Boniface had humbly subjected himself to the Pope's 
orders, had established a great number of parish and convent 
Churches, and well organized religious life, he conferred his epis- 
copal seat at Mentz upon his assistant, Lullus, and with several 
companions went into Friesland to complete the conversion of the 
people to Christ. W T ith all the enthusiastic zeal of youth he, now 
a man of seventy three years, passed through the country, teach- 
ing and administering the Sacraments. He had already advanced 
to the shore of the German Ocean, when his glorious life was 
closed by a glorious death- In the year 755 he stopped under a 
pitched tent, in a place called Dorkum, to administer the Sacra- 



APOSTLE OF THE GERMANS. 



647 



ment of Confirmation to the lately baptized; but the heathens 
who saw their idolatrous images falling and the cross everywhere 
rising, had long been filled with hatred of the saint, threatening 
to put him to death. Early in the morning of Pentecost, June , 
while Boniface was waiting for the neophytes, that where to be 
confirmed instead of them appeared a number of armed ido- 
laters of Friesland, who rushed upon him and his companions. 
Holding the gospel above his head, Boniface received his death- 
blow, and with him fifty two persons died the death of martyrs. 
His body found its last resting-place in the Monastery at Fulda, 
and his memory will last and be held in benediction as long as a 
Catholic Church remains in Germany. 

The Introit of the Mass reads: ye priests of the Lord, 
bless the Lord! ye holy and humble of heart, praise 
the Lord! all ye works of the Lord, bless the Lord, 
praise him and extol him forever. {Dan. iii.) Glory, &c. 

PRAYER OF THE CHURCH. God, whose grace select- 
ed the blessed Boniface for a priest, whose word instructed 
him for a messenger of the gospel, and whose strength up- 
held him in perseverance, help us that we may instruct 
others by our example, and if necessary uphold them by suf- 
ferings. Through our Lord Jesus Christ. Amen. 

EPISTLE, (ii. Cor. i. 3—7.) Brethren: Blessed be the 
God and Father of our Lord Jesus Christ, the Father of mer- 
cies, and the God of all comfort, who comforteth us in all 
our tribulation; that we also may be able to comfort them 
who are in all distress, by the exhortation wherewith we 
also are exhorted by God. For as the sufferings of Christ 
abound in us, so also by Christ doth our comfort abound. — 
Now whether we be in tribulation, it is for your exhortation 
and salvation: or whether we be comforted, it is for your 
consolation: or whether we be exhorted, it is for your ex- 
hortation and salvation, which worketh the enduring of the 
same sufferings which we also suffer. That our hope for you 
may be steadfast: knowing that as you are partakers of the 
sufferings, so shall you be also of the consolation: in Christ 
Jesus our Lord. 

EXPLANATION. At Ephesus, where St. Paul had preached, 
a sedition arose among the people, in which the apostle nearly 
lost his life, but his confidence in God, and the prayers of the 
people saved him. In his afflictions God gave him wonderful con- 
solations which he received as admonitions to console all who, like 



648 INSTRUCTION FOR THE FEAST OF ST. BONIFACE, APOSTLE &c. 

him, were in affliction, or, as he beautifully expresses it, par- 
takers of the sufferings of Christ, who drink from the chal- 
ice of Christ's sufferings; but especially those who, like himself, 
partake of Christ's sufferings in announcing the gospel. St. Boni- 
face was also a partaker of these sufferings, and, like the holy 
apostle, found great consolation in Christ, who took away from 
him every bitterness, by giving him the hope of an eternal life, 
blissful reward in His heavenly kingdom. The inheritance of the 
servants and friends of Cod in this world is affliction and suffer- 
ings, but these redound to their salvation. — 

Take all your sufferings patiently, my dear Christian, from 
the hand of God; bear them for the love of Jesus; consolation and 
reward for them will not fail. 

GOSPEL. (Matt. xvi. 24—27.) At that time: Jesus said 
to his disciples: If any man will come after me, let him 
deny himself, and take up his cross and follow me. For he 
that will save his life, shall lose it : and he that shall lose 
his life for my sake, shall find it. For what doth it profit a 
man, if he gain the whole world, and suffer the loss of his 
own soul? Or what exchange shall a man give for his soul? 
For the Son of man shall come in the glory of the Father 
with his angels: and then will he render to every man ac- 
cording to his works. 

What is meant by denying ourselves ? 

It means to resist our own improper inclinations, desires, and 
covetousness, to mortify and repress them, and make our own 
will conform with the divine. 

Man's life is a warfare against implacable enemies: the world, 
the flesh, and the devil. The most dangerous enemies whom we 
carry always with us, are: the flesh, the evil desires, covetousness, 
immoderate selflove, which always draw us away from God and 
from heavenly things, and urge us to sin. Against these enemies 
we must fight continually and until death, mortifying our flesh, 
subduing our senses, and never yielding to improper desires. 

What is meant by carrying our cross? 
It means, patiently according to the example of Christ to en- 
dure the daily inward and outward temptations, sufferings, and 
afflictions, which God either sends or permits to reach us. 

What is meant by : he that will save his life, shall lose it, 
and he that shall lose his life for my sake, 
shall find it? 

By this is meant, that he who struggles with and overcomes 
his soul's evil desires and wrong inclinations, so that at last they 



INSTKUCTION FOR THE FEAST OF ST. BENNO, BISHOP, &c. 6 49 

are conquered and made to vanish, shall preserve his soul for 
eternal life, because he keeps his soul free from sin which kills 
the higher, spiritual life. But he who makes no struggle for his 
soul, that is, does not mortify its improper inclinations, desires, 
and passions, but yields to them and satisfies them, will fall into 
sin and lose eternal salvation. But if the mortification, the self- 
renunciation, wou'd bring true fruit, it must be undertaken for 
Christ's sake, for the honor of God, and for our soul's salvation, 
that is, it must be undertaken in order to become more pleasing 
to God and more intimately united with Him.' 



INSTRUCTION FOR THE FEAST OF ST. 
BENNO, BISHOP. 

[June 13.] 

T. Benno was born of noble parents in Hildesheim, 
Lower Saxony, in the year 1010, and was entrust- 
ed, when in his fifth year, to the care of St. Bernard, 
Bishop of Hildesheim, who had him diligently in- 
structed in science, and in that which is still better: 
in the doctrine of sanctity. In this way Benno grew 
to be a very pious and intelligent young man. His father desired 
him to marry; but Benno wished to have nothing to do with mar- 
rying, for his heart was given to Jesus, and in order to preserve it 
from every shadow, he entered, when in his eighteenth year, a 
Benedictine monastery, where he lived a life of a penitent. Prayer, 
study and meditation was his only work. When he was thirty 
years old, he became a priest. After he had filled this holy of- 
fice for four years, the brethren of his order wished, on account 
of his piety, to make him their abbot; he wept bitterly, when he 
heard of their intention, and refused to accept the position, and 
when forced to accept, he did not cease to pray and entreat them 
to spare him, until at the end of three months they released him 
from the position. But by command of the Pope, Leo IX., he was 
obliged to be made provost in the diocese of Gotzlar, where for 
seventeen years he labored by doctrine and example with the 
greatest success; the most venerable bishops and men of the 
greatest intellect went forth under his direction. In 1066 he was 
consecrated Bishop of Meissen, and set about at once, to awaken 
and promote a true, spiritual life in his diocese. He, then, preach- 
ed the gospel to the idolatrous Slaves on the Elbe, and succeed- 
| ed in winning this tribe for Christ and leading them into the 
way of salvation. He saw the most beautiful fruits of a Christian 
life rise among them, when a storm arose against him which 
forced him to leave his beloved work. The frivolous and immoral 
Emperor Henry IV. caused the saintly bishop to be captured and 




650 INSTRUCTION FOR THE FEAST OF ST. BENNO, BISHOP. Sec. 

thrown into prison, because he did not side with the emperor, 
but adhered to the Pope, Gregory VII., with whom Henry was 
quarreling. The holy and innocent bishop spent a whole year, 
submissive to the will of God, in his dungeon; immediately upon 
his release he returned with burning love to his flock, there to 
labor anew for the salvation of souls, and to rebuild the Church 
which had been destroyed. 

In the year 1076 the emperor, who wished to usurp all power 
and dethrone the pope, convened an assembly of all the bishops 
of Germany; but Benno not regarding the anger of an illadvised 
emperor, an enemy of the Church, went to Rome, where the pope 
had called a synod, before which the emperor was to make an- 
swer for the evil he had caused. Before leaving his diocese, Benno 
gave to his two canons the Cathedral keys, with the injunction to 
throw them into the river, as soon as the emperor was excom- 
municated, in order to prevent his entrance into the Church. As 
they had been ordered, when as Henry, was excommunicated by 
the pope, the canons threw the keys into the river; but they were 
not lost, but upon the saint's return were found in a large fish 
that had been caught. 

Up to his death, the saint worked unceasingly for the salvation 
of souls, again devoting himself to the conversion of the heathen 
Slaves, and everywhere crushing out idolatry. He had directed his 
diocese, like a faithful shepherd, for forty years and was ninety six 
years old, when on the 16 th of June in the year 1106 he ended his 
earthly life. Pope Adrian VI. in the year 1583 placed his name 
on the list of saints. 

In the sixteenth century when the false doctrines of Luther 
found entrance into Saxony and the relics of the saints were 
everywhere dishonored, the remains of Bishop Benno, at the de- 
sire of the pious Bavarian Elector Albrecht V., were brought to 
Munich to be guarded from dishonor, and are there still enshrined 
and venerated in the Cathedral of our Lady. 

The Introit, Epistle, and Gospel, as on the Feast of St. 
Sicholas, Dec. 6. 

PRAYER OF THE CHURCH. God. who by the glo- 
rious confession of St. Benno, Bishop, hast protected and 
preserved us, give us the grace to follow him and increase 
in virtue and enjoy his protection. Through our Lord, Jesus 
Christ, &c. Amen. 



651 



INSTRUCTION FOR THE FEAST OF 
ST. ALOYSIUS. 

[June 21] 

T. Aloysius was born on the 9 th of March 1568 at 
Castiglione, a castle of his parents Ferdinand, 
Marquis of Gonzaga, and Martha Tanna Santena. 
The pious mother early laid in the heart of her 
little child the foundation of that holy fear of 
God which is the beginning of all wisdom, of all 

d— — — =4 true virtue. Would that all parents might follow 

this mother, and often admonish their children in these words: 
" Children, fear God, His eye follows you everywhere, day and 
night; never venture to do evil in the sight of God." St. Aloysius' 
father, a brave hero, intended to educate his son for a fine war- 
rior, and for this end gave him all kinds of weapons for playthings, 
even took him, when only seven years of age, into camp. Here 
the little boy often heard the soldiers use improper words, and 
not knowing what he was doing, repeated them ; but as soon as 
his tutor reproved him for this, another syllable of a bad word 
was never heard from his lips. Yet he was all his life grieved 
for this childish thoughtlessness, and wept over it as over the 
greatest sin. Having returned to his parents' castle, he made 
his mother and his tutor most happy by his ready obedience; 
he always felt the greatest repugnance to the life of a soldier, 
and more and more desired to devote himself to the service of 
God. His father perceiving this change, was very much annoyed, 
but consoled himself by thinking, that if his son would not be 
a hero, he would at all events become an excellent ruler over 
his subjects, and, therefore, sent him with his brother Rudolph 
to study in Florence. There Aloysius with many tears made 
a general confession, and as he had the most childlike venera- 
tion for the Queen of Heaven, he made a vow of perpetual 
chastity in honor of the most pure and immaculate Virgin; this 
vow he never violated. In the year 1581 he received from the 
Archbishop of Milan, Charles Borromeo, his first Communion, 
for which he had prepared himself with the greatest care, and 
from this time there was plainly seen in him, a most ardent de- 
votion to the blessed Sacrament, before which he would remain 
for hours, lost in meditation. From day to day he advanced in 
the way of perfection, although in compliance with his father's 
will he spent some time first at the court of the Duke of Mantua, 
and afterwards at the court of Philip n., King of Spain, where 
he led, in faithful accordance with his vow, an angelic life. His | 
fear of God, his love of purity, his distrust of himself, his humi- 
lity, his great confidence in Jesus and Mary, the frequent recep- 
tion of the Sacraments, and persevering prayer, preserved him 




652 INSTRUCTION FOR THE FEAST OF ST. ALOYSIUS. 

from every failing, though surrounded by courtiers excessively 
fond of amusements. The desire to devote himself wholly to God, 
became always greater, and he believed he could best accomplish 
his wish by entering a religious order. On the feast of the Assump- 
tion of the blessed Virgin, he asked that Mary, his mother, would 
enlighten him. He distinctly heard a voice telling him to join the 
Society of Jesus (the Jesuits) and to make this command known 
to his father- confessor, who examined the matter and encouraged 
Aloysius in his resolution. His mother wished him God-speed, but 
his father would not hear a word about his son's vocation. For 
three years he refused his consent, which he, however, at the end 
of that time gave, overcome by his son's perseverance. The youth 
hastened on the wings of holy eagerness to the house of the Je- 
suits at Rome, having first joyfully turned over all the power and 
wealth, which he was to inherit, to his brother Rudolph. He began 
his novitiate when in his eighteenth year, and soon excelled in 
punctual obedience and the practice of all virtues all his brother- 
novices. He took the vows of the order and received minor orders 
in the year 1587, the graces of which urged him still more zeal- 
ously in the path of perfection. When in 1591 the pestilence broke 
out in Rome, it was Aloysius who took the most care of the poor 
stricken ones, until he was himself infected, and on the 21 st of 
June, in the twenty first year of his age, died the death of the 
just. The evening before his death, he was visited by the pro- 
vincial, who came to inquire about his health; with a joyous voice 
the dying youth said to him: "Father, we go, we go!" "Whi- 
ther?" asked the other. "To heaven, as I hope through the mercy 
of God," replied the saint, and there now, in heaven, St. Aloysius 
shines an angel of innocence.— Happy will it be for you, if you 
follow him, you will then receive an unfading crown, like that 
which adorns the brow of this sainted youth. 

FON DEVOTION TO ST. ALOYSIUS. 
Or three hundred years St. Aloysius has received in the holy 
Catholic Church the greatest veneration as a model of in- 
nocence and purity, and innumerable graces have been received 
by those who have perseveringly sought to imitate him. The 
Church desires, that especially the young should make this saint 
their model. Experience proves that many who have done this, 
have been preserved from the snares of the world, and have 
carried the crown of virginal purity, untainted, to God. For 
this end, young men and young women should every day recom- 
mend themselves to the protection of this holy youth; should 
cherish with him a filial veneration for the most blessed, most 
pure Virgin Mary; should impress upon their heart, as he upon 
his, the holy fear of God, the distrust of themselves ; should shun 
every occasion of sin, control their senses, especially their eyes, 
often receive the holy Sacraments, and persevere in prayer; and 



INSTRUCTION FOR THE NATIVITY OF ST. JOHN, THE BAPTIST. 653 



should, besides, every year perform the six Sundays' devotion to 
St. Aloysius, a devotion which in 1739 and 1740 was approved by 
Pope Clement XII., granting a plenary indulgence for each one of 
the six Sundays to those who perform the devotion. The devotion, 
which married as well as single persons can perform, consists in 
this: that on each of six successive Sundays, the Sacraments of 
Penance and holy Communion are received with contrition and 
fervor, some particular virtue of St. Aloysius selected for medi- 
tation and imitation, and each time after Communion the prayers 
for obtaining indulgences, and six "Our Fathers" and "Hail 
Marys" to be said, with the "Glory be to the Father, &c." in com- 
memoration of the six yearsJSt. Aloysius spent in religion. This 
indulgence of the six Sundays can be gained only once in the year. 

PRATER OF THE CHURCH IN HONOR OF ST. ALOYSIUS. 

God, Thou Dispenser of heavenly gifts, who didst unite 
in the angelic youth Aloysius a wonderful innocence of life, 
with an equally wonderful penance, grant through his merits 
and prayers, that we, who have not followed him in inno- 
cence, may imitate him in penitence. Through Christ, our 
Lord. Amen. 



INSTRUCTION FOR THE NATIVITY OF ST. 
JOHN THE BAPTIST. 

[June 24 J 

Why is St. John's birthday celebrated instead of the day of his 
death as of other saints? 
Ecause St. John was sanctified in the womb and 
was, so to speak, born a great saint, while 
others only by a life long contest and toil attain- 
ed to the sanctity, secured to them by their 
death. 

The Intro it of the Mass reads: The Lord 
called me by my name from my mother's 
womb, and made my mouth like a sharp sword: in the 
shadow of his hand he hath protected me, and made 
me as~a chosen arrow 7 . (Isai xli.) It is good to praise the 
Lord, and sing to thy name, thou the Most High. 
(Ps. xci.) G!ory be to the Father, &c. 

PRAYER OF THE CHURCH. God, who hast honoured 
this day by the birth of blessed John the Baptist : grant that 
Thy people may rejoice in spirit, and guide them in the way 
of eternal salvation. Thro". 




654 INSTRUCTION FOR THE NATIVITY OF ST. JOHN, THE BAPTIST. 



LESSON. (Isai xlix. 1 — 7.) dive ear, ye islands, and 
hearken ye people from afar. The Lord hath called me from 
the womb, from the bowels of my mother he hath been 
mindful of my name. And he hath made my mouth like a 
sharp sword: in the shadow of his hand he hath protected 
me, and hath made me as a chosen arrow: in his quiver he 
hath hidden me. And he said to me: Thou art my servant in 
Israel, for in thee will I glory. And now says the Lord that 
formed me from the womb to be his servant: Behold, I have 
given thee to be the light of the Gentiles, that you mayest 
be my salvation even to the farthest part of the earth. Kings 
shall see, and princes shall rise up and adore for the Lord's 
sake, and for the Holy One of Israel who hath chosen thee. 

SHORT EXPLANATION. In his usual, sublime language the 
prophet here foretells Christ, -whom God has made the head and 
ruler, for the light and salvation of all nations; but the greater part 
of these words apply also to St. John, as will be seen from his life. 

GO SPEL. (Luke i. 57 — 68.) Elizabeths full time of being 
delivered was come, and she brought forth a son. And her 
neighbours and kinsfolk heard that the Lord hath shewed 
his great mercy towards her, and they congratulated with 
her. And it came to pass that on the eighth day they came 
to circumcise the child, and they called him by his father's 
name Zacharias. And his mother answering said : Not so, 
but he shall be called John. And they said to her: There is 
none of thy kindred that is called by that name. And they 
made signs to his father, how he would have him called. 
And demanding a writing-table, he wrote, saying: John is 
his name. And they all wondered. And immediately his 
mouth was opened and his tongue loosed, and he spoke bless- 
ing God. And fear came upon all their neighbours, and all 
these things were noised abroad over all the hill- country of 
Judea : and all they that had heard them, laid them up in 
their hearts, saying: What an one, think ye, shall this child 
be ? For the hand of the Lord was with him. And Zacharias 
his father was filled with the Holy Ghost: and he prophesied, 
saying: Blessed be the Lord God of Israel, because he hath 
visited and wrought the redemption of his people. 



LIFE OF ST. JOHN. 



655 



INSTRUCTION. I. It was for Zacharias and Elisabeth, who 
to their greatest sorrow lived childless to old age, an assurance 
of God's mercy, that He should then present them with a child 
and such a holy child. But they had sought to make themselves 
worthy of this grace by continual prayer, by submission to God's 
will, by the patient endurance of that which was, at that time, a 
disgrace, their unfruitfulness, while in the bringing up of this child 
they manifested their gratitude for his coming.— Childless married | 
people ought to learn from this, that they may pray to God for 
children, it is true, but they should at the same time be resigned j 
to the will of God. It is a favor to many, that God gives them no 
children; for if they received the grace to have them, they would 
bring up their children in an unchristian manner, and thereby 
risk their own salvation. II. Bat if God should hear the prayers 
of such, as He heard the prayers of Zacharias and Elisabeth, they 
should not fail to thank God and to offer Him the child, promis- 
ing to bring it up in the fear of the Lord. III. Elisabeths's rela- 
tions and friends rejoiced with her in her happiness, congratulat- 
ing her upon it.— If good is given to our fellowmen, we also should 
rejoice, praise and thank God for it. Thus we participate in their 
happiness. IV. The name John, which means Blessed of God, 
was given to the child by God Himself, and John strove to live 
always in accordance with his name.— We receive from the Church 
in baptism some saint's name, with the view of our imitating our 
patron in virtue. Let us see, that we do not bear the name with- 
out advantage from it. V. When Zacharias would not believe the 
angels announcement, he became dumb, now that he believes, his 
tongue is loosened. (Luke i. 18— 20.)— When the sinner punished 
by God, returns and repents, God will either take the punishment 
from him, or, will give him grace to bear it longer, for the sake of 
making greater satisfaction. VI. Zacharias praised God loudly and 
publicly for the grace He had given him— Woe to those who bury 
the graces they have received, in forgetfulness, and do not thank 
God for them. They will receive no more graces, for the hope 
of the unthankful shall melt away as the winter's ice. 
{Wis. xvi. 29.) 

SLIFE OF ST. JOHN. 
T. John could not have any greater panegyrist than Christ 
Himself who at one time calls him an angel (Matt. xi. 10.), at 
another one more than a prophet (Luke vii. 28.), again a burning 
and shining light (John v. 35.), by which He sufficiently mani- 
fested the greatness of the saint's merit and holiness. Indeed, 
John was one of the greatest saints, endowed with the most extra- 
ordinary gifts, of the Old or New Testament. The Lord had made 
him great from the womb, while his birth was foretold by an 
angel. He Himself named him, and sanctified him in the womb, 
by Christ's presence at the visitation of the blessed Virgin Mary, 

■ 



656 



ON THE NECESSITY OF EDUCATING CHILDREN. 



so that he was secure from the world's corruption. God drew him 
in early youth to the desert, where he lived like an angel under 
God's protection, preparing himself for his future ministry. He 
led there the most rigorously penitential life; grass-hoppers and 
wild honey were his only food, a coarse camel's hair garment and 
a leathern belt around his waist his only covering, wild animals 
his companions, communion with God by prayer and meditation 
his entertainment. When he was thirty years of age, God com- 
manded that like the voice of one crying in the wilderness, 
he should announce the Messiah whom he had baptized in the 
Jordan, and show the world the Lamb of God who takes away 
the sins of the world. Then, with his exhortations to repentance, 
St. John as with a sharp sword penetrated men's hearts, seeking 
to prepare them to receive the Saviour. His exhortations to pen- 
ance did not consist in mere words, but in an example of the 
most rigorous mortification, in which he is a light guiding men 
to salvation. 

Finally, when his zeal for the salvation of souls impelled him 
to tell King Herod to his face, that it is not lawful to take one's 
brother's wife and live with her, he was cast into prison. When 
the daughter of this adulterous woman, Herodias, was once 
dancing before Herod, he was so well pleased with her, that he 
promised to give her whatever she should ask. Instigated by her 
impious mother, she demanded the head of John, the Baptist. 
John was beheaded and rewarded, by a martyr's crown, for 
all the victories with which he, in whom God had so -gloriously 
manifested Himself, had adorned his career; leaving to all the 
most beautiful example of innocence, penance, and a heroic 
zeal for the salvation of souls. And from the days of 
John, the Baptist, the kingdom of heaven suffereth 
violence, and the violent bear it away, says Christ. 
{Matt. xi. 12.) 

We may be sinners or we may be innocent, and yet, like St. 
John if we would bring forth worthy fruits of penance and be not 
excluded from heaven, we must use violence. 



ON THE NECESSITY OF EDUCATING CHILDREN. 



THus said the friends, neighbors, and relations of the pious 
couple Zacharias and Elisabeth, when they saw and heard 
the wonderful incidents which accompanied the birth of their 
son, John. "What an one shall this child be? so parents 
often say to each other, when they look upon their own little 
children, and see how even in early days certain propensities ap- 
pear in them, causing great wonder. How often would parents be 
overwhelmed with pain and grief, if they could know in advance, 
how these tender little ones whose good and remarkable qualities 




What an one shall this child be? 



{Luke i. 66.) 



ON THE NECESSITY OF EDUCATING CHILDEEN. 



657 



and whose extraordinary talents they admire, on whom their eyes 
rest with pleasure, whom every one praises,— how these children 
would one day hasten to temporal and eternal ruin, preparing for 
their parents no joy, but many afflictions and much misery! 
Whence does it come, that so many parents are deceived in the 
expectations they entertained in regard to their children, that 
their advancing youth, notwithstanding all the education bestow- 
ed upon it, becomes more and more disorderly and impious? It 
comes, because parents so seldom observe that which is written 
of the young Tobias: From his infancy (his father) taught 
him to fear God and to abstain from all sin {Job. i. 10.); 
because they regard not the apostle's admonition: And you, fa- 
thers, bring up your children in the discipline and 
correction of the Lord (Eph. vi. 4.); because they forget, that 
every child is like a young tree that must be carefully guarded, 
straightened, bound to a post, trimmed, and protected against in- 
sects, wind, and frost; because they remember no longer the wise 
man's counsel: Instruct thy children, and bow down their 
necks from childhood (Eccl. vii. 25.), and, thou shalt beat 
thy child with a rod and deliver his soul from hell {Prov. 
xxiii. 14); because they pay no attention to the words: The child 
that is left to his own will, bringeth his mother to shame 
{Prov. xxix. 15.), and, he that loveth his son, frequently 
chastiseth him, that he may rejoice in his latter end, and 
not grope after the doors of his neighbors (Eccl.xxx. I.), 
that is, for protection, consolation, and help against the rebellious 
child. They do not bring the child early to Jesus, the divine 
friend of children ; they do not teach it to fear God and abhor sin 
above all things ; they rejoice in the many talents of the child, 
but do not seek to direct them to God, their only end; they do not 
remove from the child all that which poisons and corrupts the inno- 
cent heart open to every impression ; they neglect to make it pray 
in early childhood, to make it exercise the necessary Christian 
virtues, the love of God and their neighbor, humility, obedience, 
meekness, peacefulness and modesty; in a word: they educate 
their children for anything rather than for God, the Church, and 
their cquntry. God, the Church, the country are not satisfied 
with an education in which attention is paid only to those things 
which will enable the child to do well in this world, or that will 
make a great show, and receive place, honor, and praise. It is 
this false and pernicious education, which is the reason that so 
many parents complain of their grown up children, that Gocl so 
often even here, more terribly still in the other world, punishes 
parents, that the Church has cause to lament, and good men be 
tilled with fear. 

If education is to be a truly Christian one, so that parents may 
rejoice in their children, here and in the next world, and a better 
generation grow up, education must be founded on religion, must 



42 



658 0N THE NECESSITY OF EDUCATING CHILDREN. 

commence with God and end with God. Parents should consider, 
that their children are a precious trust, which God has confided to 
them, and which he will in strict account demand back again un- 
hurt on the Day of Judgment; they should remember, that their 
children are created for heaven, are redeemed by the precious 
blood of Jesus, and sanctified by the Holy Ghost in baptism. In the 
earliest childhood, Christian parents should make their children 
acquainted with God, the Highest Good, keep them attentive to 
devout prayer, especially imprint the holy fear of God upon their 
hearts, lead them early to Jesus, often place His beautiful example 
before them, infuse His holy teachings into their hearts, instruct 
them in sincere veneration to the blessed Virgin Mary, daily re- 
commending them to this beloved Mother. Being, as it were, the 
guardian angels of their children, parents should watch day and 
night over the innocence and purity of their hearts, remove them 
from association with bad children and degenerate grown people, 
be attentive to watch all their steps, be vigilant concerning all 
their omissions and commissions, banish from their knowledge all 
bad example, improper words and songs, and bad books. If they 
truly love their children, they will not permit obstinacy, stub- 
bornness, or disobedience in them, and should: withhold not 
correction from a child {Prov. xxiii. 13.), make use of strict 
discipline united with affection, and suffer no ill manners to grow 
with them. They should early bring their children to the practice 
of Christian virtues, and teach them to mortify their evil inclina- 
tions ; often exhort them, when they have arrived at the proper 
age, to receive the holy Sacraments; see that their children do 
not spend their youth in idleness, but thoroughly learn all that, 
which is necessary for them to know, not superficially as half 
educated, half instructed persons, who can gossip about every- 
thing, but are at the same time empty headed; they should, and 
this is especially needful, go in advance of their children in good 
example, cooperate with the priests and teachers, and thus strive 
to bring up good, pious, religious, virtuous children of God, members 
for the Church and citizens for the country. 

Woe to the parents who do not educate their children for God 
and heaven ! What fear and terror will come upon them on the 
Judgment-Day, when God will demand back, pure and unharmed, 
the children He confided to them, when parents must acknow- 
ledge, that through their fault their children have been excluded 
from the country of God, have gone to eternal perdition and are 
lost forever ! 



659 



INSTRUCTION FOR THE FEAST OF ST. 
PETER AND ST. PAUL. APOSTLES. 

[June 29.] 

Eter, formerly called Simon, from Bethsaida in Ga- 
lilee, was a son of Jonas and a brother of Andrew, 
by whom he was brought to Christ. After the 
great draught of fishes, when our Lord said to 
him and Andrew : Follow me, and I will 
make you fishers of men, Peter followed the 
i * f 3 <rw* Saviour constantly. Jesus so loved him, that He 
made him the witness of his most secret and important actions. 
Peter was present, when Christ appeared in His glory on Mount 




660 



INSTRUCTION FOE THE FEAST 



Tabor, when He raised the daughter of Jairus to life, and when He 
sweat blood in the agony on Mount Olivet, Peter was also present 
at the miraculous draught of fishes, which was a figure of the mul- 
titudes which Peter was to bring, by means of the holy Gospel, 
to the kingdom of God, for Christ called him a fisher of men, 
and afterwards, because Peter recognized and professed Him to 
be the Son of the living God, Christ named him Peter, made him 
the head of the apostles and of the entire Church, made him His 
vicar and visible representative upon earth, promising to build 
His Church upon him as upon a rock, gave him the keys of the 
kingdom of heaven, and commanded him to feed His sheeps and 
His lambs. Peter loved our Lord above all things: because of his 
love he wished to remain with Christ upon Mount Tabor, to keep 
Him from His suffering, and in his love desired to die with Christ, 
He certainly showed the greatest courage when Christ was taken, 
following Him even into the house of the high priest. But alas, 
the instability of man ! There Peter three times denied the Lord. 
But he instantly, at one glance of the Redeemer, wept bitterly 
over this sin, and never ceased to lament it while he lived. He 
atoned for it by suffering much for Christ, Under the Emperor 
Nero he was crucified for his faith, at Rome, and by his own 
request with his head towards the ground, because he did not 
consider himself worthy to die as Christ did. 

that all sinners would seek by such penance to turn their 
evil into good! 

PRATER TO ST. PETER, God. who from a poor 
fisherman made St. Peter prince of the apostles and head of 
Thy Church, we beseech Thee through his intercession to 
make us true lambs of Thy flock. Grant, that we may hear 
his voice, follow his doctrine, and walk in his steps, until Ave 
reach that happy pasture where the good Shepherd, Thine 
only begotten Son, Jesus Christ, whom St. Peter represented 
on earth, reigns with Thee and the Holy Ghost forever. 
Amen. 



IJAuI, before his conversion called Saul, of the tribe of Benjamin, 
J_ was born at Tarsus in Cilicia, and was a pupil of Gamaliel. 
As he had the most zealous attachment for the Jewish law. he 
was exasperated against the Christians. However, when hurrying 
to Damascus to persecute them, he was converted by the Lord on 
the way and called to be an apostle. [See the Feast of the Con- 
version of St. Paid.] His unwearied labors in the vineyard of the 
Lord, after his conversion, the sufferings which he endured upon 
his apostolic journeys, and the dangers and' persecutions through 
which he passed in different countries, cannot be described. The 




SKETCH OF THE LIFE OF ST. PAUL. 



OF ST. PETER AND ST. PAUL, APOSTLES. 



661 



zeal and constancy with which he confessed and preached the 
faith, though in chains and bands, though scourged and beaten, 
in hunger and thirst, and through innumerable dangers, are 
almost incredible. He was so humble, that he regarded him- 
self as the least of the apostles, and wished to be held as the 
very offscourings of the earth. After a long and hard contested 
fight, he finally finished his career; having zealously preached 
the faith in all directions and still more zealously practised it, 
he won the crown of justice. On the same day and at the same 
place, in Rome, in which Peter was crucified, he was beheaded, 
by command of the Emperor Nero. Thus God tries and rewards 
true virtue. Paul in his life as after death worked numberless 
miracles; even his handkerchief, like St. Peter's shadow, healed 
sickness and expelled devils. He had so deeply impressed the 
name of Jesus in his heart, that it was almost continually on his 
lips, for "out of the fulness of the heart, the mouth speaketh." 

Woukl that we loved Jesus, as Paul loved Him, then we would, 
like St. Paul, be ready to do and suffer much for Jesus. 

PRAYER TO ST. PAUL. St. Paul, chosen vessel of 
the Lord, who didst carry the name of Jesus to kings and 
heathens, cliclst suffer so much for Christ, and wast never 
allured from the love of Him : like a brave soldier of Christ, 
thou hast fought a good battle, a zealous teacher thou hast 
preached far and wide the true faith, and the just and mer- 
ciful God has, therefore, rewarded thee with the crown of 
justice: pray to God for me, that I who because of my sins 
am an instrument of wrath, may become an instrument of 
honor, adorned with the Christian virtues, with which thou 
art already decorated. Through Jesus Christ, our Lord. 

The Intro it of the Mass consists of Peter's words, spoken 
after his deliverance from the prison at Jerusalem: Now I know 
in very deed that the Lord hath sent his angel and de- 
livered me out of the hand of Herod, and from all the 
expectation of the people of the Jews. (Acts xii. 11.) 
Lord, thou hast! proved me, and hast known me: thou 
hast known my sitting down, and my rising up. (Ps. 
cxxxviii.) Glory be to the Father, &c. 

PRAYER OF THE CHURCH. Gocl, who hast conse- 
crated this clay by the martyrdom of Thy glorious apostles 
Peter and Paul; grant, that Thy Church may in all things 
follow their directions, by whom was laid the foundation of 
religion. Thro 1 . 



662 INSTRUCTION FOR THE FEAST OF ST. PETER AND ST. PAUL, AP. 

LESSON. (Acts xii. 1 — 11.) In those days: Herod the 
king stretched forth his hand to afflict some of the Church. 
And he killed James the brother of John with the sword. 
And seeing that it pleased the Jews, he proceeded to take up 
Peter also. Now it was in the days of azymes. And when he 
had apprehended him he cast him into prison, delivering him 
to four files of soldiers to be kept, intending after the pasch 
to bring him forth to the people. Peter therefore was kept 
in prison. But prayer was made without ceasing by the 
Church unto God for him. And when Herod would have 
brought him forth, the same night Peter was sleeping be- 
tween two soldiers, bound with two chains: and the keepers 
before the door kept the prison. And behold, an angel of the 
Lord stood by him: and a light shined in the room: and he 
striking Peter on the side raised him up, saying : Arise 
quickly. And the chains fell off from his hands. And the 
angel said to him: Gird thyself, and put on thy sandals. 
And he did so. And he said to him : Cast thy garment about 
thee, and follow me. And going out he followed him, and he 
knew not that it was true which was done by the angel: 
but thought he saw a vision. And passing through the first 
and second ward, they came to the iron gate that leadeth to 
the city, which of itself opened to them. And going out, they 
passed on through one street: and immediately the angel 
departed from him. And Peter coming to himself, said : Now 
I know in very deed that the Lord hath sent his angel, and 
hath delivered me out of the hand of Herod, and from all 
the expectation of the people of the Jews. 

INSTRUCTION. I. This Herod, a grand-son of Herod the 
Great, under whom Christ was born, and who murdered the holy 
Innocents, was a zealous Jew, and to please the Jews persecuted 
the Christians, and caused Peter to be imprisoned with the in- 
tention of having him publicly executed after Easter, for the 
amusement of the people. — How shameful it is to do wrong, to 
murder a man in order to oblige others! See how deeply the 
desire to please can lead into corruption ! Take care to commit 
no sin for the sake of pleasing others; for he who seeks to please 
men, cannot be a servant of Christ, says the Apostle Paul. II. The 
Church, that is, the priests and the faithful, prayed to God con- 
tinually for the liberation of St. Peter, and their prayers were 
heard.— Let us pray for one another, especially for sinners, that 
God may free them from the chains of the evil one. III. Peter 



INSTRUCTION FOR THE FEAST OF THE VISITATION OF MARY. 66B 

slept calmly in prison, for his conscience was at peace, and he 
confided himself entirely to God's protection.— The innocent is 
calm in every peril and need, the bad only have no peace. IV. God 
sent an angel to Peter, who told him to rise up quickly, gird him- 
self, put on his shoes, and follow him.— If thy guardian angel 
warns thee to rise from the sleep of sin, then rise at once, return 
to thyself, like the prodigal son, break the bonds that bind thee 
to sin, gird thyself with the strong resolution to sin no more, put 
on thy shoes, that is, make the firm purpose to follow Christ. 
Dangerous indeed it is, not to attend the warnings of the good 
angel, and to continue to sleep ! 

[The Gospel as on the Feast of St. Peter's Chair at Rome.] 



INSTRUCTION FOR THE FEAST OF THE 
VISITATION OF MARY. 

[July 2 J 

Why is this festival called the Visitation of Mary? 

E cause on this day Mary visited her cousin Eli- 
zabeth of whom the angel said, that she should 
in her old age be blessed with a son. 

[The Introit of the Mass as on the Festival of 
the Conception.] 

LESSON. {Cant. ii. 8 — 14.) Behold, he cometh, leaping 
upon the mountains, skipping over the hills. My beloved is 
like a roe or a young hart. Behold, he standeth behind our 
wall, looking through the windows, looking through the lat- 
tices. Behold, my beloved speaketh to me: Arise, make haste, 
my love, my dove, my beautiful one, and come. For winter 
is now past, the rain is over and gone. The flowers have 
appeared in our land, the time of pruning is come, the voice 
of the turtle is heard in our land : the fig-tree hath put forth 
her green figs, the vine in flower yield their sweet smell. 
Arise, my love, my beautiful one, and come. My dove in the 
clefts of the rock, in the hollow places of the wall, shew me 
thy face, let thy voice sound in my ear: for thy voice is 
sweet, and thy face comely. 

EXPLANATION. The Church here applies this lesson to 
Christ's love for His Mother, from whom He received His flesh. 
In the beautiful words of this day's lesson, thou mayst therefore 
sympathize with the love which Jesus and Mary had for each 
other, and consider, that Jesus so loves thy soul, that He calls on 




£$4 INSTRUCTION FOE THE FEAST OF THE VISITATION OF MARY. 

tliee to rise up, that is, to leave the earthly thoughts, and come 
to Him, to live for Him only, and entertain thyself, in prayer 
only with Him, like Mary who because of this was so beautiful in 
His sight, and make the following 

PETITION. Jesus, sweet Bridegroom of my soul, come, 
hasten with Thy grace to visit my soul, that she may be 
purified and sanctified by Thy love, and prepare her for Thy 
worthy dwelling, visit me as thou once didst visit, with Mary, 
the child John and sanctify him. Do not permit my ears 
ever to close to Thy warning voice, but grant that I may 
always obey Thy holy admonitions, and thus become ever 
more and more pleasing to Thee. 



INSTRUCTION FOR THE FEAST OF THE VISITATION OF MARY. 665 

GOSPEL. (Luke i. 39 — 47.) At that time: Mary rising 
up in those days, went into the hill country with haste into 
a city of Juda. And she entered into the house of Zachary, 
and saluted Elizabeth. And it came to pass, that when Eli- 
zabeth heard the salutation of Mary, the infant leaped in her 
womb. And Elizabeth was filled with the Holy Ghost. And 
she cried out with a loud voice, and said: Blessed art thou 
among women, and blessed is the fruit of thy womb. And 
whence is this to me, that the mother of my Lord should 
come to me? For behold, as soon as the voice of thy saluta- 
tion sounded in my ears, the infant in my womb leaped for 
joy. And blessed art thou that hast believed, because those 
things shall be accomplished that were spoken to thee by the 
Lord. And Mary said: My soul doth magnify the Lord: and 
my spirit hath rejoiced in God my Saviour. 

INSTRUCTION. I. Mary rising up went into the hill country, 
and truly, as St. Luke says, with haste. "And tell us now, 
Mary," exclaims St. Alptionsus Ligouri, "why dost thou hasten 
so?" "I have a duty to fulfil," she replies, "which the love of my 
neighbor requires. I go to assist a pious family."— In like manner 
you also should hasten to carry help and consolation to your 
neighbor. II. Mary visited her cousin not from inconsiderate 
curiosity, not according to the custom of the world, but from 
love, and especially that she might sanctify John. — From such 
motives we should make all our visits. They should aim always 
only at God's honor and the spiritual advantage of our fellow- 
men, they should not come false politeness or bad intentions, which 
alas ! are too often the motives of worldly visits. III. Mary in 
this visit gives a special example of humility, when she, although 
the Mother of God, visits the mother of His servant John, saluting 
her first, and rendering her for three months the services of a 
maid. — Learn from Mary, and sincerely ask her to obtain you the 
virtue of humility. IV. When Mary was praised by her aunt and 
called blessed, she turned the praises at once to God and gives Him 
all the honor.— When we do any good, whe should always give 
the honor to God, not to ourselves, as the prophet says: Not to 
us, not to us, but to thy name the honor! V. When Mary 
entered into Zachary's house, wonderful grace entered with her. 
The infant John leaped up for joy, because sanctifying grace was 
then given to him, before he was born; Elizabeth was filled with 
the Holy Ghost, and Zachary, St. John's father, was soon to be 
consoled by regaining the use of speech. 



666 INSTRUCTION FOR THE FEAST OF ST. ULRIC. 

"It is then but true," here exclaims St. Alphonsus Ligouri, 
"that through thy mediation, my Queen and Mother, God's graces 
are dispensed and souls sanctified ! Forget not me, my beloved 
Mother Mary, forget not me, thy servant, who loves thee and 
places upon thee all his hopes ! " 

EXPLANATION OF THE MAGNIFICAT, OR, MY SOUL 
DOTH SANCTIFY THE LORD. 

TW/iat does this canticle contain ? 
He praise of God, Mary's gratitude and humility. In it she 
praises God, and rejoices, that He saw the humility of His 
handmaid, and made her the Mother of His only begotten Son, 
and, therefore, all generations shall call her blessed. She says, 
that God's mercy is great from generation to generation to those 
that fear Him : He humbles the proud and casts them down from 
their seat, which they had erected in their conceit, but gives His 
grace to the humble and exalts them ; He richly fills those who 
hunger and thirst after virtue and heavenly treasures, but lets 
those who think themselves rich, go away empty ; He receives all 
true Israelites for His worshipers and leads them to the salvation, 
which He promised to their fathers. "God is mighty," says St. 
Augustine, "if thou exaltest thyself, He flies from thee ; if thou 
humblest thyself, He descends to thee. " 

SUPPLICATION. Lord Jesus Christ, Son of the living 
God ! who didst descend from the heights of heaven into the 
womb of the blessed Virgin Mary, didst remain for nine 
months in it, deigning to visit and sanctify St. John through 
her, grant, that we may participate, through the practice of 
good works and especially of humility, in the fruits of Thy 
holy Incarnation. 



INSTRUCTION FOR THE FEAST OF 
ST. ULRIC. 

[July 4 J 

T. Ulric was born, about the year 890, of noble 
parents, who according to the custom of that time, 
gave him, when a boy, into the hands of the Bene- 
dictine Fathers of St. Gallen in Switzerland, to be 
educated. 

While being instructed in the sciences at the 
j monastery, he became acquainted with St. Wibo- 
roda, a hermitess of that neighborhood, who urged him to the 
preservation of purity. She gave him a girdle, which she her- 




INSTRUCTION FOR THE FEAST OF ST. ULRIC. ft 67 

self had made, to remind him, that she had girded him with the 
girdle of continence, and he should, therefore, shun all intimate ac- 
quaintance with women. Wiboroda's words made such an impression 
upon him, that from that time he practised the severest penance. 
When he was about to choose his state of life, she advised him to 
return to his home, for he was to become a bishop, but would first 
have much to suffer for God. Ulric, therefore, returned to his 
parents ; he did not remain long with them, but placed himself 
for further education into the hands of the wise and pious Adal- 
bero, Bishop of Augsburgh, who ordained him priest and made 
him a canon. Before accepting this position, Ulric made a pilgrim- 
age to Rome, to the graves of the Apostles Peter and Paul, there 
to pray sincerely for the grace to fruitfully administer his priestly 
office in accordance with God's will. He lived for several years 
after his return in quiet and solitude until the year 924, when he 
was made Bishop of Augsburgh. 

At that time, great gloom hung over the country; on every 
side was to be seen only misery and distress. The Huns, a bar- 
barian tribe, had made predatory incursions into this section 
and made every thing desolate; the Churches were in ruins, the 
houses plundered, the priests chained, the towns ransacked, and 
the inhabitants scattered. Still St. Ulric did not despair; trust- 
ing in God's help, he called together his scattered flock, rebuilt 
the ruined houses and Churches, and to carry spiritual and ma- 
terial aid in all directions, he himself visited his entire diocese, 
consoling, advising, and instructing as he went. 

By untiring labor he had succeeded in preparing the way for 
a new Christian life in his diocese, when the Huns again advanced 
as far as the Black Forest, burning and slaying everywhere. They 
crossed the Lech, burned the Church of St. Afra the Martyr, and 
laid siege to the poorly fortified city of Augsburgh, in which St. 
Ulric held his episcopal see. Fear and terror seized upon the 
people, they were lost if God did not help them. But in God's 
help St. Ulric trusted perfectly ; he gathered the people into the 
Church, remained day and night with them in it, and inspired the 
soldiers, who were ready to fight the enemy, to the holy battle. 
He gave them all holy Communion just before the attack, and 
then in his episcopal dress and his stole, he put himself at their 
head to meet the enemy. The battle was most violent, the soldiers 
fought valiantly, and drove the barbarians back to their camp. In 
the mean time, the German Emperor Otho I. came with a powerful 
army to their assistance, and a terrible battle was fought, in which 
the Huns were conquered and routed. This victory was univer- 
sally attributed to the prayers of St. Ulric. He was now busily 
healing the wounds which the war had made, a work to which he 
bravely applied himself. He was an angel of consolation to the 
poor, to the widows and orphans; he restored order, and again 
rebuilt the Churches which had been burned; announced the word 



668 INSTRUCTION FOR THE FEAST OF ST. ULRIC. 

of God upon all occasions, and carried help and consolation even 
into the lowest huts of poverty. 

God rewarded his holy life by the gift of working miracles. 
With the sign of the cross and holy chrism he often healed the 
sick; he once crossed a rapid stream, without being wetted by it, 
although his horse was swimming in the water. A detracter of 
the saint was once by a miracle brought to shame. It chanced, 
that one Thursday St. Ulric was visited by his friend, the saintly 
Conrad, Bishop of Constance. Being engaged in pious conversation 
concerning the divine mysteries, the two friends, without touch- 
ing the supper on the table, let the night slip away, and in the 
morning they were found still at the table by a messenger, who 
brought a letter from the duke of Bavaria to Ulric. Before the 
messenger left, Ulric gave him some of the meat which was pre- 
pared for the untouched supper. The messenger hastened to the 
duke with the information, that Bishop Ulric ate meat on Fri- 
day, in proof of which he was about to show a piece of the meat 
which he had brought away for this purpose, when to his terror 
he found it changed into fish. The gossip was silenced. St. Ulric 
is, on account of this incident, generally painted with a fish in 
his hand. 

The saint had now reached an advanced age; labor, night- 
watches, fasting, and other penances had consumed his strength ; 
he saw his end approaching, and, therefore, gave away the little 
he possessed, some clothes and ten silver pieces, to the priests 
and the poor. On the 19th of June in 973, he once more cele- 
brated Mass in his episcopal robes, and then prepared himself 
with great devotion for his long desired death, which he hoped 
would be on the vigil of the Festival of St. Peter and Paul, so 
much that he had himself dressed after vespers of that day in 
his grave clothes. After vespers he was raised from the floor on 
which he had lain, and sighed: "0 St. Peter, thou hast not ac- 
complished my desire!" He lived for four clays after this, be- 
coming ever more united with God. On the fifth day before dawn, 
he had himself lain upon ashes, then he recommended his soul 
into God's hands, and died calmly in the Lord, having reached 
his eighty third year. He was solemnly canonized by Pope 
John XV., in 993. 

For the Introit, Epistle and Gospel, and their Explanations, see 
the Feast of St. Nicholas. 

PRAYER OF THE CHURCH. God, who knowest, that 
of our own strength we cannot be sustained, grant us, that 
by the intercession of the holy Bishop Ulric, we may be pro- 
tected from all adversities. Through Jesus Christ, &c. 



669 



INSTRUCTION FOR THE FEAST OF ST. 
WILLIBALD, BISHOP, 

[July 7 J 



T. Willibald came from England, was the son of 
St. Richard the King, and brother of St. Winni- 
bald and St. Walburga, and a near relative of St. 
Boniface, the Apostle of Germany. When he was 
three years old, he was attacked by a dangerous 
illness, and his parents laid him down before a 
crucifix, vowing, if he recovered, to devote their 
beloved child to the Lord. Their prayers were heard. The pious 
parents always looked upon their boy as a special gift of heaven, 
and had him educated in the Monastery of Waltheim, where he 
advanced in charming innocence, learned rapidly, and distinguish- 
ed himself by his interior piety. Thousands of Catholics at that 
time made pilgrimages to the graves of St. Peter and St. Paul, 
the Apostles, at Rome, and the ardent desire to make this pilgrim- 
age, there to serve God in quiet solitude, was awakened in the 
heart of the pious youth Willibald. He went, accompanied by 
his saintly father and his brother Winnibald; but the father died 
on the way. Willibald buried him, and then prosecuting his 
journey arrived at Rome on St. Martin's day in the year 721. 
Willibald and his brother visited with fervent devotion, all the 
sacred places in the city, especially the graves of the martyrs, 
and received the habit of a religious. 

Willibald soon after made a pilgrimage to the holy Land, where 
he suffered many trials, and after seven years returned to Italy, 
and for some time led a holy, peaceful life in the celebrated 
Benedictine Monastery Mount Casino. But God now wished to 
put his light upon an elevation, so that he might show others the 
way to heaven. 

In the year 738 St. Boniface was at Rome to visit Pope Gre- 
gory III., and there met St. Willibald, the sanctity of whose face 
so impressed St. Boniface, that he besought the pope to permit 
him to have the young saint as an assistant in his apostolic labors 
in Germany. The pope granted this request, and Willibald ac- 
companied his saintly cousin to Germany, where he was ordained 
priest, and required by Boniface to preach the Lord Christ to 
the benighted heathens of the province of Germany. Willibald 
commenced his labors with the greatest zeal ; he preached in Ba- 
varia and Franconia, but especially in Eichstadt, where, at that 
time, there was but a chapel and a few huts, for the Huns had 
destroyed the city. But he worked untiringly for the salvation of 
souls, and God was with him ; the seed he sowed, bloomed glo- 
riously, and Boniface had the satisfaction of founding the diocese 




670 



INSTRUCTION FOR THE FEAST OF ST. KILIAN, 



of Eichstadt, of which Willibald was consecrated the first bishop 
in the year 741. As bishop Willibald redoubled his activity, 
planted the seed of the word of God untiringly in all hearts, ga- 
thered pious priests from religious orders around him, and with 
them spread the richest blessings far and wide. He founded a 
monastery and a convent of the rule of St. Benedict, at Heiden- 
heim, one for his brother Wiimibald, and the other for his sister 
Walburga, to which he often retired, that he might pray in soli- 
tude and collect new strength for his work. He gave the priests 
and the faithful the most beautiful example; his meekness and 
patience were inexhaustible, his zeal indefatigable, his love of 
the poor boundless. He possessed a special gift of consoling and 
comforting the afflicted; his fasting was rigorous, even in ill- 
ness he was not willing to omit it, and continued it to old age. 
Finally, wearied of life, and full of desire to behold God, he died, 
rich in virtue, at Eichstadt, on the 1th of July 786, at the age 
of eighty seven years. His sacred remains rest in a handsome 
Church,' which Bishop Hildebrand caused to be built in that city, 
in 1270. 

The Introit, Epistle, and Gospel, as on the Feast of St. Nicholas, 
December 6. 

PRAYER OF THE CHURCH. God whose will it was, 
that St. Willibald should have place among Thy people to 
be, by precept and example, the salvation of those whom he 
led : guide by his intercessions all shepherds of Thy Church 
and the nocks entrusted to them, on the way to eternal sal- 
vation, so that all, by Thy grace, may desire that which is 
pleasing to Thee, and with their whole strength accomplish 
it. Through Christ, our Lord. Amen. 



INSTRUCTION FOR THE FEAST OF ST. 
KILIAN, BISHOP AND MARTYR. 

[July 8 J 

T. Kilian was born in Scotland, of noble parents. 
According to the custom of that time, his par- 
ents had him educated at a monastery, where he 
was brought up in the fear of God, and his mind 
at the same time well cultivated in the sciences. 
He assumed the habit of the Benedictines, and 
was ordained priest. In his quiet cell he meditated 
often on the infinite love of the divine Saviour, who to save us 
poor men, became Himself a man and died for us on the cross, 
until the ardent desire was aroused in the saint to carry the mes- 




BISHOP AND MARTYR. 



671 



sage of salvation to those nations to whom Jesus and his love 
were entirely unknown, and to win their hearts for Christ. With 
this object he left his native country, his parents and friends, 
about the year 685, and with eleven companions who shared his 
intentions, crossed the sea and safely landed in France, but not 
to stay here, for Kilian's aim was Germany, w 7 here the most ab- 
ominable idolatry still reigned. He reached the neighborhood 
of Wurzburgh, where he settled with the priest Colonat and the 
deacon Totnan, and planted the cross on one of the neighboring 
hills which is called the Mount of the Cross even to this day. 

The old Franks were devoted to the war and the chase, they 
lived in gloomy forests, dressed in the skin of animals, supported 
themselves by plunder and the chase, and worshiped, under the 
name of Hulda, Diana, godness of hunting; they offered their 
sacrifices, which were often human beings, to their idols under 
great oaks. The light of Christianity had, it is true, once pen- 
etrated to them from France, but it had been soon extinguished, 
and the dark night of paganism completely enveloped their be- 
autiful country. 

As soon as Kilian and his companions had learned the language 
of the country, made themselves acquainted with its customs, and 
had seen what a rich harvest could be reaped by preaching the 
gospel here, he w r ent to Rome to Conon, who was Pope at that 
time, to obtain authority to administer the word. Conon received 
him with pleasure, granted his request, consecrated him bishop, 
and dismissed him with his blessing. 

In the inclement season of the winter of 687 the saint returned 
to Wurzburgh, and immediately commenced the holy work. He 
preached the w r ord of the Lord to the ignorant with heavenly 
eloquence, and God blessed his zeal. A great number received 
baptism. Among these was the Duke of Franconia, named Theo- 
bald, who became converted to Christ, and received in baptism 
the name Gosbert; his subjects followed his example, and Kilian 
had the joy of seeing in the places where sacrifices smoked on 
the altars of idols, the cross erected and the purest and holiest 
offering made to the true God. 

But his joy was soon overshadowed. Duke Gosbert had married 
his sister in law r , Gailana, and Kilian required the breaking up of 
this marriage which was contrary to God's commandment. The 
duke promised to comply, but his passionate, impious wife would 
not hear of a divorce, resolved on the death of the saint, and in the 
absence of the duke who was engaged in a war, hired two bar- 
barians to murder Kilian and his companions. The night before 
his death, Kilian had a vision, by which he was made aware, that 
his death was at hand. He called his companions, and said: 
"Let us prepare ourselves for the coming of the Lord, for he is 
at the door." Then they all three prayed and recommended their 



672 



INSTRUCTION FOR THE FEAST OF ST. HENRY, 



souls to the Lord, and behold, about midnight the assassins rushed 
into the saint's dwelling. Kilian bravely met them, and with his 
companions fearlessly received the death-blow; this was in the 
year 689. To conceal the shameful deed, the bodies of the slain 
and their priestly garments and sacred utensils were thrown into 
a pit ; but the just God brought the whole to light. One of the 
murderers became insane, and ran through the streets of the city 
in a frenzy, crying out: "0 Kilian, Kilian! how horribly thou 
dost persecute me. I see the sword red with thy blood, hanging 
over my head!'' and then, tearing his flesh with his teeth, he died 
a most agonizing death. The other murderer stabbed himself 
with hfs own sword. Gailana became a lunatic and came to a fear- 
ful end. The remains of the holy martyrs were found and brought 
by Bishop Burkard to the Cathedral of Wurzburgh. 

The Introit of the Mass on his Feast reads: The salvation 
of the just is from the Lord: and he is their protector 
in the time of trouble. (Ps. xxxvi.) Be not emulous of 
evil doers: nor envy them that work iniquity. Glory 
be to the Father, &c. 

PRAYER OF THE CHURCH. God, who, by the yearly 
solemnity of Thy holy Martyrs Kilian, Colonat, and Totnan 
comfortest us Thy people; mercifully grant, that, as we re- 
joice at their merits, we may likewise be encouraged by 
their examples. Thro 1 . 

The Epistle as on the Feast of St. Sebastian, and the Gospel as 
on the Feast of All Saints. 



INSTRUCTION 
FOR THE FEAST OF ST. HENRY. AND HIS 
SPOUSE ST. CUNIGUNDE. 

[July 15 and March 3. J 



T. Henry, surnamed the Pious, was born in the 
castle Abbach at Ratisbon, in the year 972. He 
was baptized and educated by the Bishop St. 
Wolfgang, who sowed in his heart a seed which 
brought forth excellent fruit. 

St. Wolfgang's care for Henry did not cease 

d I even with the bishop's death. For once, when 

Henry was praying at St. Wolfgang's grave in the Church of St. 
Emmeram at Ratisbon, the saint appeared to him and told him to 
look at the wall behind him, which he did and read there the 
words: Post sex, "After six," from which Henry concluded, that 
he was to die at the end of six days and really prepared himself 




AND HIS SPOUSE ST. CUNIGUNDE. 



673 



earnestly for death. But the six days passed and he still lived; he 
then supposed it to mean that he must die after six months ; he 
lived therefore most penitently, hut the six months passed and he 
continued well ; he then thought, it would be after six years, and 
continued his penitential life for six years. At the end of that time 
he did not die, but was made emperor. In 995 he married, to please 
his parents, Cunigunde, daughter of the Count Siegfried, a lady 
who equalled him in piety. The pious couple on their wedding-day 
made a vow of chastity, to live like Mary and Joseph ; this vow 
they faithfully observed. The life of the Emperor Henry passed 
in almost continual war, into which he was forced; but even in 
battle he did not forget to honor and advance the cause of the 
Church, in which he was assisted by the prayer and advice of the 
saintly Cunigunde. Always confiding in the intercession of St. 
George, St. Lawrence, and St. Adrian, he fought victoriously against 
the Bohemians, Slavonians; as often as he went into battle, he 
prayed to God, who always visibly assisted him, for which Henry 
proved himself grateful from his heart. He and Cunigunde founded 
innumerable Christian institutions, and while he fought victori- 
ously in the wars, Cunigunde lived at home in peaceful seclusion. 
The nuns and the poor were her favorites ; her hand was always 
open in benevolence. She was never idle, was not ashamed to 
attend to the work of her household, and when her occupations 
permitted, she spent much time in her room praying and medi- 
tating. But though she led a pious life, slander did not fail to 
reach her. Henry was told, that she had violated her marriage 
fidelity, and he thoughtlessly listened to her calumniators and 
reproached her concerning it; but she proved her innocence by 
walking, under the eyes of her husband and many witnesses, 
barefooted over red-hot plough-shares, without being in the least 
injured. This miracle so impressed the emperor, that he strove 
in every way to make amends for the insult which he had given 
to his pure spouse, with whom he ever lived in peace as with a 
good sister. Both heartily loved God, and found their pleasure 
in the serving the Church and the poor. Henry founded the dio- 
cese of Bamberg and built its splendid Cathedral; Cunigunde 
founded the convent of Kauffungen, to which place she retired 
after Henry's death, there to pass in retirement the last days of 
her life, and there to die a holy death in 1040. When she was dying, 
she saw that the nuns were preparing a valuable cloth with which 
to cover her body, and said with a broken voice: "I am unworthy 
of such ornaments; I wore a rich garment at my marriage with a 
mortal man, but my present, humble dress is better fitted for the 
bride of the eternal Lord ; bury my body in this, by my lord and 
brother, the Emperor Henry." Henry died sixteen years before 
her ; he was attacked by a severe sickness at the Castle of Gru- 
ningen, while on a journey to Saxony. When he saw his end draw- 
ing near, he sent for the Empress Cunigunde, and when she stood 



43 



574 INSTRUCTION FOR THE FESTIVAL OF THE SCAPULAR. 

by his bed, he took her by the hand, and said in presence of his 
relations and the greatest nobles of his court: "Behold, as you, 
or rather Christ, gave her to me, I give her back, a pure maiden, 
to Christ our Lord and to you. " He soon after, on the night of 
the 13 th of July in the year 1024, died a peaceful death. His 
sacred remains and those of Cunigunde, were brought to Bam- 
berg and interred in the Cathedral. 

PRAYER OF THE CHURCH ON THE FEAST OF 
ST. HENRY. 

God, who didst this day remove blessed Henry Thy con- 
fessor from his earthly throne to an eternal kingdom: we 
humbly beseech Thee, that as by the assistance of Thy grace, 
he was proof against all the temptations of the world, so we 
may follow his example in withstanding all the flatteries of 
this world, and serve Thee with clean hearts. Thro'. 

PRAYER OF THE CHURCH ON THE FEAST OF 
ST. CUNIGUNDE. 

Give ear to us, God our Saviour, that as we celebrate 
with joy the solemnity of blessed Cunigunde Thy Virgin, so 
we may improve in the affection of piety. Thro 1 . 



INSTRUCTION FOR THE FESTIVAL OF THE 

SCAPULAR. 

f Third Sunday in July.] 

His festival was sanctioned in the year 1587 
by Pope Sixtus Y. for the Order of Carmeli- 
tes ; after some time it was celebrated, by per- 
mission of several popes, in many Christian 
countries, and was finally in the year 1726 
ordered by Pope Benedict XIV. to be observed 
in the whole Church. 
This festival has two names arising from its history and origin : 
The Festival of the Scapular, or the Feast on Comme- 
moration of the blessed Virgin of Mount C arm el. The 
first comes from the legend, that in the beginning of the thirteenth 
century the sixth general of the Carmelite Order, Simon Stock, 
received the scapular*) (shoulder dress) from the blessed Virgin, 



*) This scapular consists of two small pieces of cloth with pictures of the 
blessed Virgin upon them, which are blessed, and worn over the shoulders, 
hanging upon the breast and back. 

I i 




INSTRUCTION FOR THE FEAST OF ST. MARY MAGDALEN. 675 

which should be to him and to all who carried it, a badge of her 
special protection, and that Mary afterwards appeared to Pope 
John XXII. and advised him to give more indulgences to this 
Order than he had already granted in 1322. The second name is 
given, because this festival originated in the Carmelite Order, 
which even in the time of the apostles had a monastery on Mount 
Carmel, from which the name Carmelite is derived. From this 
originated the Confraternity of the Scapular, as it is called, 
whose members bound themselves to especially venerate Mary, 
the Mother of Jesus, as their Mother, and labor under her pro- 
tection to work out their salvation by a pious life, and as badge of 
this wear a little blessed scapular with the picture of the blessed 
Virgin upon it, and daily say certain prayers. The Church, there- 
fore, has the decided intention by the observance of this Feast of 
the Scapular and by the existence of this Confraternity, to direct 
and encourage the faithful anew to properly honor the Mother of 
our Saviour, and to seek her powerful intercession, so that they 
may find their salvation, after the example of the Blessed, not 
only in this world, but especially in the other. But it is to be ob- 
served, that the carrying of a blessed scapular does not ensure 
happiness ; this is gained only by a faithful, pious, Christian life, 
by the love of God and of our neighbor. 

PRAYER OF THE CHURCH. God, who hast honored 
the Order of the Carmelites with the singular title of the 
blessed Virgin Mary, Mother of God : mercifully grant that 
we who solemnize this her commemoration, may by the aid 
of her prayers arrive at eternal happiness. Thro 1 . 



INSTRUCTION FOR THE FEAST OF ST. 
MARY MAGDALEN. 

[July 22 J 



Ccording to the old and settled tradition of 
the Church, St. Mary Magdalen was the 
sister of Martha and of Lazarus, and was 
that sinner who anointed the Saviour's feet. 
She was moved to penance by the sermons 
of Jesus, and on account of her deep, true, 
loving sorrow, Jesus forgave ber sins, and 
she became from henceforth the most faithful and zealous ser- 
vant of the Lord. She was one of those women who continually 
accompanied our Lord and served him according to their power. 
She stood with Mary, the Mother of Jesus, and Mary, the wife 
of Cleophas, under the cross of Jesus; she was the first at the 
sepulchre after the Sabbath, and there saw Jesus, whom she 




43* 



676 INSTRUCTION FOR THE FEAST OF ST. MARY MAGDALEN. 

thought the gardener, until He kindly made Himself known to her? 
and commanded her, to announce the news of His resurrection to 
! I the apostles and the remainder of the disciples, and to tell them 
that He should ascend to His and their God. From the time when 
Magdalen hastened to the apostles with the joyful message of the 
Lord, the gospel is silent concerning her, and the approved me- 
morials of Church History do not mention anything certain of her ; 
but that she was accepted among the happy children of God, is 
testified to by the Church which celebrates her feast on this day. 

In the Introit of the Mass, the Church exclaims in Magda- 
I len's name: The wicked have waited for me to destroy 
| me: but I have understood thy testimonies, Lord. I 
have seen an end of all perfection: thy commandment 
is exceedingly broad. (Ps. cxviii.) Blessed are the un- 
defiled in the way, who walk in the law of the Lord. 
Glory be to the Father, &c. 

PRAYER OF THE CHURCH. Grant, Lord, we may be 
assisted by the prayers of blessed Mary Magdalen: at whose 
request Thou wast pleased to raise Lazarus from the dead, 
after he had been four days in the grave. Who liveth. 

LESSON. (Cant. iii. 2—5.; viii. 6—7.) I will rise and 
will go about the city: in the streets and the broad ways, I 
will seek him whom my soul loveth: I sought him, and I 
found him not. The watchmen who keep the city, found me. 
Have you seen- him whom my soul loveth? When I had a 
little passed by them, I found him whom my soul loveth; I 
held him, and I will not let him go, till I bring him into my 
mother's house, and into the chamber of her that bore me. 
I adjure you, daughters of Jerusalem, by the roes and 
harts of the fields, that you stir not up, nor wake my be- 
loved till she please. Put me as a seal upon thy heart, as a 
seal upon thy arm: for love is strong as death: jealously, is 
hard as hell, the lamps therefore are lamps of fire and flames. 
Many waters cannot quench charity, neither can the hoods 
drown it : if a man should give all the substance of his house 
for love, he shall despise it as nothing. 

EXPLANATION. The holy fathers understand by the 
bride in this lesson, the soul which seeks her bridegroom Jesus. 
She arises from the bed of long negligence, and examines in 
her mind the city of God, that is, the Church ; she meditates 
on the lives of the saints, willing by following them to find Him 
whom she loves, but she does not find Him at once. She comes 
to the watchmen of the city, the vicars, pastors, confessors of 



DESTRUCTION FOR THE FEAST OF ST. MARY MAGDALEN. <j'<7 

the Church, who are ordered by God to lead the erring ones to 
Jesus. She asks of them, where and how she can find her loved 
One, and soon she finds Him, and when she has found Him, she 
encloses Him in her deepest heart and is careful never to lose 
Him again. And the soul that lives in Jesus, feels so sweet a 
repose, that she, so to speak, falls into a deep sleep, in which 
nothing earthly disturbs her, and whosoever rests in God, God 
guards in peaceful quiet. God requires of her to imprint His love 
like a seal on her heart and on her arms, that is, to think of Him 
continually and perform all for love of Him. This love is strong 
as death, consuming everything, and as jealous for God as a 
glowing fire; the light of faith must burn ever in the heart, and 
affliction, temptation, trials must not diminish or extinguish the 
affection. The soul inspired by such love, submits itself entirely 
to God, and openly shows her love by brave deeds. Such a love 
had Magdalen; for such a love we should daily pray, following 
her example. 

GOSPEL. {Luke vii. 36 — 50.) At that time: One of the 
Pharisees desired him to eat with him. And he went into 
the house of the Pharisee, and sat down to meat. And be- 
hold, a woman that was in the city, a sinner, when she knew 
that he sat at meat in the Pharisee's house, brought an ala- 
baster box of ointment: and standing behind at his feet, she 
began to wash his feet with tears, and wiped them with the 
hairs of her head, and kissed his feet, and anointed them 
with the ointment. And the Pharisee, who had invited him, 
seeing it, spoke within himself saying: This man, if he were 
a prophet, would know surely who and what manner of wo- 
man this is that touched him, that she is a sinner. And 
Jesus answering, said to him: Simon, I have somewhat to 
say to thee. But he said : Master, say it. A certain creditor 
had two debtors, the one owed five hundred pence, and the 
other fifty. And whereas they had not wherewith to pay, he 
forgave them both. Which therefore of the two lovetli him 
most? Simon answering, said: I suppose that he to whom he 
forgave most. And he said to him: Thou hast judged rightly. 
And turning to the woman, he said unto Simon: Dost thou 
see this woman? I entered into thy house, thou gavest me 
no water for my feet; but she with tears hath washed my 
feet and with her hairs hath wiped them. Thou gavest me 



678 INSTRUCTION FOE THE FEAST OF ST. MAEY MAGDALEN. 

no kiss; but she, since she came in, hath not ceased to kiss 
my feet. My head with oil thou didst not anoint; but she 
with ointment hath anointed nry feet. Wherefore I say to 
thee: Many sins are forgiven her, because she hath loved 
much. But to whom less is forgiven, he loveth less. And he 
said to her : Thy sins are forgiven thee. And they that sat 
at meat with him, began to say within themselves : Who is 
this that forgiveth sins also*? And he said to the woman: 
Thy faith hath made thee safe, go in peace. 

Why was Magdalen so publicly penitent? 
Because she had been a public sinner.— It is not enough for 
one who has committed sins before others and given public scan- 
dal, to do penance in private, but he must strive by public good 
example to repair the scandal he has given. 

Why did Magdalen stand behind the Saviour's feet? 
She did so because of her shame for the sins with which she 
was stained, not venturing to appear before His face.— that we, 
too, would throw ourselves in spirit in salutary fear at Christ's 
feet, and follow His footsteps into the right path! 

Why did Magdalen not confess her sins, but only weep over them? 

St. Ambrose says, she did not confess her sins with words, it 
is true, but with the heart and many contrite tears, -for she knew 
well, that tears are far more powerful than words to efface sin. 
It was, besides, not necessary to confess to Christ, the Omniscient, 
and confession was not then established. 

We learn from this, that simply confessing our sins in words, 
does not suffice, but that we must weep over them with tears of 
penance, or, at least, have interior sorrow and detestation of them. 

Why did she wash the feet of Jesus, kiss them, dry them with her 
hair, and anoint them? 

She thus offered that to God which she had abused, says St. 
Gregory. Her eyes had languished for earthly things, she now 
punishes them with penitential tears; her hair had been used to 
delight her eyes, and she uses it to wipe away the tears ; her lips 
had spoken idle words, and with them she kisses the Saviour's 
feet; the ointment had been used in sinful ways, and now it serves 
to anoint Christ in advance of His burial. [Matt. xxvi. 12.) 

Here we have a true model of real penance. Every thing 
which has served us to sin, should be offered to God by morti- 
fication, and we should especially use the means which have oc- 
casioned so many sins, for the poor, who are represented by the 
feet of the Lord. 



INSTRUCTION FOR THE FEAST OF St. JAMES, THE GREATER, AP. £79 



Why did Christ so willingly forgive Magdalen her sins ? 

Because she loved much. He who truly loves, is grieved from 
the heart for having offended the loved one ; and because we do 
not truly love God, it is that we so seldom at confession have real 
contrition for our sins. We should, therefore, daily pray for the 
love of God, for St. Gregory says, that the more the heart of the 
sinner glows with the ardent fire of love, the more the rust of sin 
will be consumed. 

Why did Jesus say: Thy faith hath made thee safe? 
Because Jesus meant by faith a faith that is active in love. A 
true living faith cannot be without love, as true love cannot- exist 
without ifcrith. 

PBAYEB. Jesus! I fall with Magdalen at Thy feet, 
and accuse myself of having shamefully abused the favors 
with which Thou hast so paternally blessed me in body and 
soul, and have so badly spent the time of my past life, that 
I am not worthy to raise my eyes to heaven. But ah, to 
whom shall I turn, from whom shall I seek help and comfort 
if not from Thee, sweetest Jesus, who only came into the 
world to seek out the sinners and make them happy! Give 
me, therefore, a zealous will to turn myself from all evil, 
and to turn to Thee, my Highest Good, and out of true love 
be sorry for my sins, beware of them in future, avoid all evil 
occasions, all that incites to sin, and repair by the practice 
of good works the time I have hitherto lost. Grant me this, 
Lord Jesus, by Thy bitter passion and death, and by the 
intercession of St. Mary Magdalen, the penitent. Amen. 



INSTRUCTION FOR THE FEAST OF ST. 
JAMES, THE GREATER, APOSTLE. 

[July 25. J 

Ames, born in Galilee, son of Zebedee and Sa- 
lome, a relation of the blessed Virgin Mary, 
was a fisherman, like his brother John, and 
one of the first of the apostles called by Christ. 
He left everything to follow the Lord, and 
with Peter and John was -favored by Christ 
with special confidence. He was present when 
Christ was glorified on Mount Tabor, when He healed Peter's 
mother in law of the fever, raised the daughter of Jairus to life, 
and when He suffered the unutterable terror of death on Mount 




680 



INSTRUCTION FOR THE FEAST OF ST. JAMES, 



Olivet; he was also, with the rest of the apostles, a witness of 
Christ's ascension, received with them the Holy Ghost on Pente- 
cost, and then preached the gospel in Judea and in the neighbor- 
hood of Jerusalem. He and his brother John were called by 
Christ the Sons of Thunder, on account of their great zeal for 
the honor and kingdom of God. When James with this thunder - 
like zeal continued to preach the resurrection and the doctrine of 
Jesus in Judea, the Jews were so enraged against him, that King 
Herod thought nothing would please them more than that he should 
condemn the apostle to death, and this he did at Easter in the 
year of our Lord 44. But when the one who led him to execution, 
saw tjie firmness of his faith, he also became converted to Christ, 
and both were therefore led to death. On the way he prayed the 
apostle to forgive him, who said to him, Peace be with you! and 
kissed him; both were beheaded. This James was the first of the 
apostles to shed his blood for Jesus, and to drink of the chalice 
of suffering. His sacred remains were afterwards brought to 
Compostella in Spain. The Church celebrates his feast on the day 
of this translation and not on the day of his martyrdom, which, 
as already said, was at Easter. 

The Intro it of the Mass is the same as on the Feast of St. 
Andrew. 

PRAYER OF THE CHURCH. Sanctify, Lord, and pre- 
serve Thy people; that being assisted by James, Thy Apostle, 
they may please Thee in their conduct of life, and always 
serve Thee with a steadfast faith. Thro'. 

LESSON, (i. Cor. iv. 9—15.) Brethren: I think that God 
hath set forth us apostles, the last, as it were men appointed 
to death: because we are made a spectacle to the world, and 
to angels, and to men. We are fools for Christ's sake, but 
you are wise in Christ: we are weak, but you are strong: you 
are honourable, but we without honour. Even unto this hour 
we both hunger and thirst, and are naked, and are buffetted, 
and have no fixed abode. And we labour working with our 
own hands: we are reviled, and we bless: we are persecuted, 
and we suffer it. We are blasphemed, and we entreat: we 
are made as the refuse of this world, the offscouring of all 
even until now. I write not these things to confound you; 
but I admonish you as my dearest children : for if you have 
ten thousand instructors in Christ, yet not many fathers. 
For in Christ Jesus by the gospel I have begotten you. 

EXPLANATION. Paul here teaches, how little apostolic men 
are regarded in this world. They are in the world as on a stage, 

I 

i 



THE GREATER, APOSTLE 



681 



and are treated by the impious world with contempt, but are a 
most pleasing sight in the eyes of God and His angels. So it is with 
true Christians, also ; for he who lives according to the command- 
ments, is looked upon as a fool by the world ; but those who travel 
in the world's ways, who devote themselves to the world's prin- 
ciples and customs, are held as wise and reasonable men. The 
true Christian has no place of rest, the unjust persecute him on 
all sides, but he patiently bears all for the love of God ; if he is 
reproached and abused, he prays for those who abuse him, and 
blesses them. 

If you seek to be a true Christian, you must not take shame 
to yourself, because the world despises and opposes your virtuous 
Christian life, calling you foolish and showing you enmity. Only 
recall how the same has been the part of the apostles, even of 
Christ Himself; how they entered heaven only through sufferings, 
trials, and many persecutions. Woe to you, if you seek to enter 
it by other paths! 

GOSPEL. {Matt. xx. 20— 23.) At that time: came to him 
the mother of the sons of Zebeclee with her sons, adoring and 
asking something of him. Who said to her: What wilt thou? 
She saith to him: Say that these my two sons may sit, the 
one on thy right hand and the other on thy left in thy king- 
dom. And Jesus answering and said: You know not what 
you ask. Can you drink the chalice that I shall drink? They 
say to him : We can. He saith to them : Of my chalice in- 
deed you shall drink, but to sit on my right hand or left 
hand, is not mine to give you, but to them for whom it is 
prepared by my Father. 

What did this mother ask for her sons from Christ? 

That in Christ's kingdom, in heaven, her sons should rank 
next to the Lord Himself, and be above all the other apostles. 

In the same manner those parents act who seek to make their 
children enter te clergy, often forcing them to it, without con- 
sidering whether they have a vocation or not, or are fitted for the 
position. Hence it happens, that priests often make themselves | 
and others unhappy, because they have mistaken their vocation 
and did not enter the fold, the Church, by the right door. 

Why did Christ say : You knotv not what you ask? 

Because the mother and her children were most unreasonable 
in their request, requiring a thing so great without considering, 
whether they were worthy of it. 

This reproach is also deserved by those who, in vain pride 
and overweening selfesteem, seek high places without thinking 



682 INSTRUCTION FOR THE FEAST OF ST. ANNE, 

about the honor of God and what is really best for their own and 
their neighbor's salvation. 

What is meant by the chalice which Christ mentions ? 
The chalice of pain and suffering which He, and later these 
disciples also, must drink, and of which every one must drink, 
who wishes to reach heaven with Christ. 

Did these disciples drink it? 
Yes, for James suffered a martyr's death, and John endured 
many trials and persecutions, until he reached a very great age. 

Why did Christ say : To sit on my right hand or left hand, 
is not mine to give you? 
By this Christ meant that He, since they were so aspiring, 
could not grant this desire, and that this grace is given by His 
Father only to the humble, for He judges not by the person but 
by the merits. At the same time Christ, who had come to teach 
all men by precept and example the beautiful virtue of humility, 
wished to refuse the honor of bestowing of dignities, and give it 
to His Father, to whom He ever sought to give glory. 

PRAYER TO ST. JAMES. brave apostle, the first to 
drink the chalice of suffering after the example of Christ who 
had shed His blood for thee, obtain, I beseech thee, the grace 
from Him, that I may not fear to drink of the chalice of pain 
and suffering, but may bear patiently all that the hand of 
my God offers me, so that I may be one day worthy to enjoy 
in thy society the joy of heaven. 



INSTRUCTION FOR THE FEAST OF ST. ANNE, 
MOTHER OF THE BLESSED VIRGIN. 

[July 26.] 

Ccording to old traditions, the saintly 
mother of the blessed Virgin, whose name, 
Anne, signifies grace, was descended on her 
father's side from the tribe of Levi, and on 
her mother's from the tribe of Juda. She 
was born in Bethlehem and married, while 
still a pure and pious virgin, Joachim, a 
man of position, with whom she lived, occupied in pious works, 
and patiently conforming to the will of God in all things. When 
this pious couple had reached a very advanced age, when they 
would naturally scarcely expect to have children, an angel an- 
nounced to them r that they were to be blest with a daughter 
whom they were to name Mary. And it occurred as foretold. In 




MOTHER OF THE BLESSED VIRGIN. 



683 



the summer following the announcement, was born the holiest 
of God's creatures, the Queen of angels and of men, the chosen 
Mother of the Son of God, not so much the fruit of the body as 
she was the fruit of grace. Joachim and Anne brought this child 
Mary, at a very tender age, to Jerusalem, presenting her to the 
high priest as an offering to God, to be brought up in the service 
of the temple. How long Anne lived after this sacrifice, is not 
known, but she is now enthroned among the elect in heaven with 
her beloved child in glory. 

At the Introit of the Mass the Church sings: Let us all 
rejoice, and celebrate this festival in honour of bless- 
ed Anne: on whose solemnity the angels rejoice, and 
praise the Son of God. My heart hath uttered good 
tidings: my works I refer to the king. (Ps. xliv.) Glory 
be to the Father, &c. 

PRAYER OF THE CHURCH. God, who by Thy grace 
wast pleased to choose blessed Anne to be the mother of the 
Virgin Mary; mercifully grant that we, who celebrate her 
festival, may be helped by her prayers to thee. Thro'. 

LESSON. (Prov. xxxi. 10.) Who shall find a valiant wo- 
man? the price of her is as of things brought from a far off, 
and from the uttermost coasts. The heart of her husband 
trnsteth in her, and he shall have no need of spoils. She will 
render him good and not evil, all the days of her life. She 
hath sought wool and flax, and hath wrought by the counsel 
of her hands. She is like the merchant's ship, she bringeth 
her bread fron afar. And she hath risen in the night, and 
given prey to her household, and victuals to her maidens. 
She hath considered a field, and bought it: with the fruit of 
her hands she hath planted a vineyard. She hath girded her 
loins with strength, and hath strengthened her arm. She 
hath tasted and seen that her traffic is good: her lamp shall 
not be put out in the night. She hath put out her hand to 
strong things, and her fingers have taken hold of the spindle. 
She hath opened her hand to the needy, and stretched out 
her hands to the poor. She shall not fear for her house in 
the cold of snow, for all her domestics are clothed with 
double garments. She hath made for herself clothing of ta- 
pestry; fine linen and purple is her covering. Her husband 
i? honourable in the gates, where he sitteth among the sena- 
tors of the land. She made fine linen and sold it, and de- 
livered a girdle to the Chananite. Strength and beauty are 



684 INSTRUCTION FOR THE FEAST OF ST. ANNE, MOTHER, &e. 

her clothing, and she shall laugh in the latter day. She hath 
opened her mouth to wisdom, and the law of clemency is on 
her tongue. She hath looked well to the paths of her house, 
and hath not eaten her bread idle. Her children rose up, and 
called her blessed : her husband, and he praised her. Many 
I daughters hath gathered together riches : thou hast surpassed 
i them all. Favour is deceitful, and beauty is vain: the woman 
that feareth the Lord, she shall be praised. Give her of the 
fruit of her hands, and let works praise her in the gates. 

INSTRUCTION. This lesson gives us the model of a noble 
housewife, who, to say all in a word, labors day and night for her 
bodily and spiritual, temporal and eternal welfare, and for the 
welfare of others. The Holy Ghost Himself presents us this 
beautiful model. Would that all women would take example from 
it! But there are, alas! many who seek honor only for their 
beauty, their dress, their idleness, who have no occupation but 
that of attending to their luxurious bodies, eating, drinking, and 
sleeping; who count their domestic cares last of all, who neglect 
their children and the members of their household, leaving him 
to fate, even vex them and tempt them to sin by their pride and 
wilfulness; who squander their husband's means, and bring them 
to poverty and distress. How far do such women stand below 
the housewife of whom the lesson says, that she surpasses all in 
riches, that is, in virtue and good works! And they shall receive 
no such reward as hers, and their works instead of praising them, 
shall call down God's judgment upon them. Woe to them, who 
as Christians, as mistress of the house, might have prevented so 
much wrong and have done so much good, and did not! Woe to 
them, they shall be cast into outer darkness ! 

GOSPEL. {Matt. xiii. 44—52.) At that time: Jesus spake 
to his disciples this parable : The kingdom of heaven is like 
unto a treasure hidden in a field. Which a man having 
found, hid it, and for joy thereof goeth, and selleth all that 
he hath, and bnyeth that field. Again the kingdom of heaven 
is like to a merchant seeking good pearls. Who when he had 
found one pearl of great price, went his way, and sold all 
that he had, and bought it. Again the kingdom of heaven 
is like to a net cast into the sea, and gathering together of 
all kinds of fishes. Which, when it was filled they drew out, 
and sitting by the shore, they chose out the good into vessels, 
but the bad they cast forth. So shall it be at the end of the 



INSTRUCTION FOR THE FEAST OF ST. IGNATIUS OF LOYOLA, &c. 685 



world. The angels shall go out, and shall separate the wicked 
from among the just. And shall cast them into the furnace 
of fire; there shall be weeping and gnashing of teeth. Have 
ye understood all these things? They say to him: Yes. He 
said unto them: Therefore every scribe instructed in the 
kingdom of heaven, is like to a man who is a householder, 
who bringeth forth out of his treasure new things and old. 



INSTRUCTION FOR THE FEAST OF ST. 
IGNATIUS OF LOYOLA, 

FOUNDER OF THE "SOCIETY OF JESUS." 
[July 31 J 

T. Ignatius was born in 1491, at the castle of Lo- 
yola, in the northern part of Spain. His parents, 
of noble blood, were good, pious and virtuous 
christians. After the early death of his mother, 
one of his aunts took him in her charge, and she 
procured for him an education in the court of 
Ferdinand V., in quality of page to the king; his 
first military exploits were performed under Antony Manriquez, 
Duke of Najara. 

In the war against France Ignatius was made commander of 
the fortified town of Pampeluna, capital of Navarre, where he de- 
fended himself with heroic courage, as long as he could; he was 
wounded severely in the right leg by a cannonball and with him 
fell the town. The French admiring his valor generously dismissed 
him, not detaining him a prisoner; he was brought to the castle of 
Loyola in a litter. Here he had his leg rebroken in order to have 
it well arranged. Being reduced so far that his life was little 
hoped for, he was in a miraculous manner cured by St. Peter, who, 
appearing to him in the night, touched him, whereupon he was 
restored to perfect health. There was, however, a protuberance left 
under his knee and his right leg remained shorter than the left; 
he therefore would by all means have the physician to ameliorate 
this in some way ; it was attempted by a machine with which his 
leg was stretched with great violence. The excessive pains, which 
he experienced, pressed no sigh from the lips of Ignatius. 

Being confined to bed, though otherwise perfectly healthy, 
time grew tedious to him and he desired something to read in the 
shape of knights' romances. No such book was found in the castle, 
and instead of them the servant brought him the "Lives of our 
Saviour and of the Saints." This book pleased him exceedingly; 
he would read in it for a time, place it aside, but soon take it 




^86 INSTRUCTION FOR THE FEAST OF ST. IGNATIUS OF LOYOLA, 




up again, so much delight did he take in it. In consequence of 
this reading he was inresistably moved to imitate the Saints, and 
he actually resolved to do so, in order with them to please and 
possess God. Every night he would rise to pray for some time, 
although he was still suffering many pains ; he very soon formed 
the intention of leaving the world altogether, in order to follow 
the example of the Saints more closely; and he executed the idea 
as soon as he had recovered entirely. 

It was in March, 1522, that Ignatius, clad in full armour and 
on horseback, ascended to the celebrated Benedictine monastery 
of Montserrat, where a miraculous image of the Blessed Virgin 
was much venerated. The first to do was to make to the saintly 
monk, John Chanones a general confession, which was often inter- 
rupted by the abundance of his tears. He had begged for and 
obtained permission to remain in the church during the night. 
Before entering the church however he changed his bright suit 
of garments for a long coat of coarse cloth, a girdle and a pair 
of sandals, procuring also a pilgrim's staff, as he intended to 
make a pilgrimage to Jerusalem. He then spent the whole night 
in most ardent prayer, shedding a flood of tears before the altar 
of the Blessed Virgin. In the morning he received the blessed 



FOUNDER OF THE SOCIETY OF JESUS. 687 



Eucharist, and on the same day left the mount, bequeathing his 
gallant horse to the monastery, and leaving his arms at the altar 
of the Blessed Virgin, in testimony of his renouncing the secular 
warfare, to assume that of Christ. 

Coming to Barcellona, whence he intended to set out for Jerusa- 
lem, he could not meet a ship He, therefore, at once turned his way 
to Manresa, where he, for the sake of Jesus, assisted the afflicted 
in the hospital, at the same time unpitiably mortifying himself and 
suffering with meekest patience all, that others did to molest or 
injure him. His holy life could not remain hidden from the others 
and he soon noticed what thoughts were entertained about him. 
But Ignatius sought only the honor and praise of God, so he fled 
hence, and selected a cave about half a mile from Manresa for 
his habitation. Here he passed several days and nights without 
any food, at the same time increasing his mortifications to such a 
degree, that he was found actually halfdead by some persons, who 
then carried him back to Manresa. He soon recovered from his 
bodily afflictions, but to undergo the far more excruciating ones 
of the soul. He was overwhelmed with bitterest sadness, and he 
would have despaired and committed suicide, had he not feared 
to offend God by so doing. At length these painful darknesses all 
vanished and his soul began to overflow with spiritual joy, and, 
truly, the fruit, he began to reap, was of incalculable value to him 
and the many, whom, by the will of God, he was to guide in the 
future. It was at Manresa, that he had the first ideo of his " Spiri- 
tual Exercises" and formed the plan of the "Society of Jesus". 

Ignatius now intended earnestly to fulfil his project of visiting 
the holy land. Accordingly he shipped from Barcellona to Rome, 
thence to Venice, where a captain kindly took him aboard demand- 
ing no pay from him. He arrived at Jerusalem after much toil, 
which, however, was more than amply rewarded by the sweetest 
consolations, which he experienced at the holy places. He desired 
to remain at Jerusalem, but according to the advise of the Provin- 
cial of Franciscans he returned to Spain. 

Thus far God had wonderfully led and instructed Ignatius, 
and He now urged him to accomplish his plan of instituting a 
Society, to the greater glory of God and the salvation of human 
souls. But Ignatius felt himself deficient in all profane knowledge, 
and he thought it not too humiliating to frequent a common col- 
lege, though 35 years of age. 

During his course of studies God overwhelmed him with many 
graces, to which Ignatius in turn corresponded with a most ardent 
love; he would often be heard to cry out: "0 God, my Love, and 
the Delight of my soul, if men knew Thee, they could never offend 
Thee ! my God, how good art Thou to bear with such a sinner, 
as I am!" After two years of study at Barcellona he went to the 
university of Alcala, where he took up lodging in an hospital. 
Here he studied hard, though he felt an aversion to studies; he 



688 INSTRUCTION FOR THE FEAST OF ST. IGNATIUS OF LOYOLA, 

soon suspended them, in order to render immediate service to the 
sick and poor, to instruct children in their religion, and to insti- 
tute spiritual conferences, according to the inspirations which he 
felt. In this way he succeeded indeed in gaining many to the 
cause of Jesus, but, on the other hand, he caused himself a number 
of enemies, as his mode of life was a continued reproach to that 
of others; he was even driven to leave Alcala. 

Ignatius now proceeded to Valencia, where he went to the 
Archbishop in order to render account of his life. The Arch- 
bishop received him with paternal love and encouraged his holy 
zeal ; he advised Ignatius to go to Salamanca there to finish his 
studies. Nor could he here confine himself to studies alone ; he 
undertook to instruct in holy ways such students and sinners as 
would stop to listen to him. He spoke publicly very frequently 
and in a short time there was great excitement all over the city ; 
— but alas, the poor beggar-preacher was compelled to leave also 
the Salamanca. 

He next came to the conclusion to finish his studies at Paris, 
where he again sought an hospital, that of St. James, as his home. 
Daily he attended lectures, and on his way to and fro he would 
beg alms for himself, which latter was a great loss of time to him. 
According to the advice of his confessor he turned to wealthy 
Spaniards, who kindly assisted him with money, so that he was 
without care and need. Thus he gained much time for studies 
and other good works. Meanwhile the thought of executing his 
holy plan matured in the mind of Ignatius; he therefore spoke of 
it to several young men, and his words failed not in leaving a 
deep impression upon them. 

Among the celebrated doctors at the university of Paris, there 
was Francis Xavier, a young Spanish nobleman; Ignatius fixed his 
eye specially upon him. But vain glory, on the part of Xavier, 
and low poverty, on the part of Ignatius, were the difficult knot 
not so easily to be loosed. Ignatius"knew T , that Xavier was destined 
to be a special vessel of election, and therefore he approached him 
and spoke to him on every occasion possible. Xavier could not 
resist very long; the grace of God bore him onward and it is 
known all the world over what a Saint he became. Besides this 
truly noble Xavier, Ignatius had gained six other companions, who 
were all on fire with the zeal of laboring in the cause of God. 

Assumption day of our Blessed Lady, in 1534, was the day set 
apart for instituting that; for which he had so long and zealously 
labored. Peter Faber, or LeFevre, Ignatius' first follower, shortly 
before ordained, said holy mass in a subterraneous chapel on 
Montmartre, at which Ignatius and his companions assisted. Before 
holy Communion Faber turned to them, with the holy host in his 
hand, then all singly pronounced their vows of perpetual chastity, 
voluntary poverty and to make a pilgrimage to the holy land 
within a year after finishing studies ; should the latter turn out 



FOUNDER OF THE SOCIETY OF JESUS. 



689 



impossible, they vowed to go to the holy Father, the pope, and 
leave themselves at his entire disposal, binding themselves also 
never to accept any ecclesiastical dignities or any reward for their 
labours, unless compelled by a superior will. 

It happened that in 1537 the Venetians declared war against 
the Turks, and it was found impracticable to go to Jerusalem. To 
fulfill their vow, Ignatius and two of his companions went to the 
pope to offer themselves to whatever work he should judge best. 

The Pope, Paul III., received them graciously; he appointed 
Faber to teach scholastic divinity at the Sapienza in Rome and 
Laynez to explain holy Scriptures, whilst Ignatius laboured to 
reform the manners of the people. 

Meanwhile three cardinals examined the project of founding 
a society. At first they opposed, but they soon changed, and 
Paul III. approved it, under the name of "Society of Jesus", by 
a bull dated Sept. 27th, 1540. Ignatius was obliged to be the first 
General ; he immediately set about to write constitutions and rules 
for the Society, in which he designed as scope, first selfsanctifi- 
cation, and secondly instruction and sanctification of others. To 
effect the latter the "Jesuits" opened their first school in 1546, in 
the College, which St. Francis Borgia had built at Gandia; soon 
more schools flourished under the direction of this Society, and 
no one can ever ignore the immense good, that came from them, 
especially in those times of the so called Reformation. 

To professors and scholars St. Ignatius recommended nothing 
so much, as to dedicate their labours with greatest fervour, " all 
to the greater glory of God"; his prudence and love, shown in 
his whole conduct to his religious, failed not in winning all hearts 
for him. He showed the affection of a most tender parent to all, 
specially to the sick, for whom he was solicitous to procure all 
possible spiritual and bodily comfort. 

Besides his activity at home and among his own, it is astonish- 
ing what enterprises he would undertake abroad, establishing his 
Order everywhere ; it is wonderful to see the energy with which 
he bore so continued a burden: he was visibly assisted by the 
hand of our Lord, who knows how to accomplish even the greatest 
things through the weakest instruments. For such assistance from 
God Ignatius could not be ungrateful, but he had God always and 
in all things present to his mind; every object served him as a 
book, wherein he read the divine perfections, and by this means 
he kept his soul ever raised to God. He enjoyed, as it were, an 
undisturbed union with God, and often was he favoured with 
raptures, visions and revelations. It was indeed a matter of great- 
est importance to St. Ignatius to remain ever united to God in 
unruffled peace, and to this effect he broke all hindrances by an 
unlimited obedience to his directors and by a most profound hu- 
mility, besides the pitiless mortifications, which he underwent in 
many other things. Even when already broken with age and in- 



44 



(59() INSTRUCTION FOR THE FEAST OF ST. IGNATIUS OF LOYOLA, &c. 

firmity the saint declared, that, if his Holiness demanded so, he 
would immediately step aboard the first ship, though it had neither 
sails nor rudder, to set out for any port of the globe — so much 
had he subjected his will to that of others ! Even to inferiors he 
would submit with wonderful meekness, provided he could do so 
without prejudice to his authority. He received rebukes from any 
one with cheerfulness and thanks, but if anything was said to his 
praise, he would become confused and often wept at it. Thus had 
he built upon humility, the characteristic of all saints. 

St. Ignatius was general of the Society for 15 years, 3 months 
and 9 days, but was so worn out towards the end, that he begged 
for an assistant. Jerome Nadal being appointed as such, St. Ig- 
natius kept only the care of the sick, and the rest of his time he 
spent in continual prayer and in preparing himself for death. The 
day before his death he begged to obtain his Holiness' blessing 
for the article of death, though no one else apprehended any 
danger. The next morning, lifting eyes and hands to heaven and 
pronouncing both with tongue and heart the sweetest name of 
"Jesus", with a serene countenance he gave up his happy soul 
into the hands of his Creator on the last day of July, 1556, in the 
65th year of his age. He was esteemed a saint, when in life and 
after death; numerous miracles confirmed the opinion. He was 
accordingly beatified by Paul V., 1609, and canonized by Gre- 
gory XY. in 1622, though the bull was only published by Urban Y11L, 
1623. 

PRAYER OF THE CHURCH. God, who, through 
blessed Ignatius, didst strengthen Thy Church militant with 
new support, for the propagation of the greater glory of Thy 
name, grant that, fighting with his help and imitating him 
on earth, we may deserve to be crowned with him in heaven. 
Who livest. 

EPISTLE, (ii. Tim. ii. S — 10.; iii. 10—12.) Brethren: Be 
mindful that the Lord Jesus Christ is risen again from the 
dead, of the seed of David according to my gospel. Wherein 
I labour even unto bands, as an evil doer : but the word of 
God is not bound. Therefore I endure all things for the sake 
of the elect, that they also may obtain the salvation, which 
is in Christ Jesus, with heavenly glory. But thou hast fully 
known my doctrine, manner of life, purpose, faith, long- 
suffering, love, patience, persecutions, afflictions: such as 
came upon me at Antioch, at Iconium, and at Lystra: what 
persecutions I endured, and out of them all the Lord delivered 
me. And all that will live godly in Christ Jesus, shall suffer 
persecution. 



INSTRUCTION FOR THE FEAST OF ST. ALPHONSUS MARIA LIGUORI. {)\)\ 

GOSPEL. (Luke x. 1 — 9.) At that time: The Lord ap- 
pointed other seventy-two; and he sent them two and two 
before his face into every city and place whither he himself 
was to come. And he said to them : The harvest indeed is 
great, bnt the labourers are few. Pray ye therefore the Lord 
of the harvest, that he send labourers unto his harvest. Go: 
behold, I send you as lambs among wolves. Carry neither 
purse, nor scrip, nor shoes; and salute no man by the way. 
Into whatsoever house you enter, first say: Peace be to this 
house, and if the son of peace be there, your peace shall rest 
upon him: but if not, it shall return to you. And in the 
same house remain, eating and drinking such things as they 
have. For the labourer is worthy of his hire. Kemove not 
from house to house. And into what city soever you enter, 
and they receive you, eat such things as are set before you; 
and heal the sick that are therein, and say to them : the 
kingdom of God is come nigh unto you. 



INSTRUCTION FOR THE FEAST OF ST. 
ALPHONSUS MARIA LIGUORI, 

BISHOP OF ST. AGATHA OF THE GOTHS, IN ITALY, 
FOUNDER OF THE CONGREGATION OF OUR HOLY REDEEMER. 

f August 2 J 

Lphonsus, a jewel to the Church during the 
18th century, was born Sept. 27th, 1696, 
descending from the ancient and noble Nea- 
politan family, the Liguories. His pious 
parents, Joseph Liguori and Anne Catharine 
Cavalieri, delivered him very early to a vir- 
tuous priest, in order to secure for him a 
sound and pious education; and, indeed, under such guidance 
Alphonsus progressed rapidly both in piety and in science. He 
succeeded equally well in the higher branches of study, so much 
so, that he already merited and obtained the title of Doctor of 
laws even before his twentieth year of age. 

Having imbibed the best of principles and having received his 
education at the hands of the then most celebrated lawyers, he 
entered upon his public career at the courts of Naples, a true 
lover of justice and defender of innocence. He soon enjoyed the 




44* 



692 INSTRUCTION FOE THE FEAST 




repute of an able and most trustworthy advocate, whence he be- 
came the refuge of many parties both of home and abroad. 

Though it may not be doubted, that Liguori had felt great in- 
clinations to the ecclesiastical state of life, already previous to 
entering upon his public career, yet the immediate occasion of his 
change of state was the fastidious acuteness of his opponent, ex- 
perienced at a lawsuit between two nobles, in which he defended 
his cause more warmly than usually. Exclaiming: "0 world, now 
have I learned to know thee," he at once broke with his mode of 
living. In his undisturbed solitude and amid tears and incessant 
prayer his design to leave the world and join the ecclesiastical 
state of life began to mature; his father also yielded to his inten- 
tions, though only after all attempts to dissuade him had been 
frustrated. Liguori at once joined the Congregation of Missions at 
Naples, and, in order to prepare himself fitly for the duties of his 
call, he practised a most rigorous observance of the rules prescribed, 
omitting no exercise of piety. Full of ardour to preach the gospel 
he already as deacon ascended the pulpit, around which there 
soon accumulated numerous hearers, not being able to resist his 
singular power of speech. Truly, his ardour was blessed by God 
with abundant fruit, which increased the more, when he as priest 



OF ST. ALPHONSUS MAE I A LIGUORI, BISHOP, &c. 



693 



began to labour in the Confessional, where he Try the force of his 
words moved to penance even the most obdurate hearts. 

Upon occasion of recruiting his health after a severe disease, 
the saint in companv with several priests went to the town of 
Scala, where he had likewise laboured with singular energy in the 
work of saving souls; here he was advised by a pious nun, that it 
was the will of God, he should found a Congregation of priests, 
for the purpose of instructing youth and particularly of convert- 
ing the peasantry to a pious life.. Though the saint felt himself 
too w T eak for such an important undertaking, yet he confided the 
matter to his superiors, having well considered it, and only after 
having had recourse to most assiduous prayer. His superiors, 
however, viewing it as the design of God, urged him to execute 
this holy w r ork. Accordingly the saint, despite the many hindran- 
ces and even persecutions, which he was ob'iged to surmount, 
actually founded a Congregation of pious priests (1723) calling it 
the "Congregation of Priest of the most holy Eedeemer"; he chose 
the bishop of Castellamare to be their head. 

Although these men, so zealous for the salvation of souls, had 
no other than poor and small houses as their homes, wliere they 
could expect only the most necessary bodily food, yet their number 
increased to such a degree, that the saint was obliged to found a 
second and a. third mission. 

He now thought of compiling specific rules for his Congrega- 
tion, which he also with the aid of God and the counsel of pious 
and prudent men completed. It would be a difficulty to tell all the 
good this congregation accomplished as to missions, preaching, 
catechising and other public instructions on the one hand, and 
specially in the Confessional on the other hand. Hence the repute 
of Alphonsus' sanctity could no longer remain a hidden thing. It 
was soon abroad, what he and his congregation effected towards 
promoting God's honour among men and the salvation of souls. " 
Hence many provinces endeavoured to secure for themselves the 
benefit of this blessed institution, which Pope Benedict XIV. also 
confirmed. 

Ever intent upon preserving and perfecting the spirit of piety 
in his congregation, Liguori, in his truly paternal love, was equally 
accessible to all of his subordinates, and by this was he enabled 
to introduce them to all spiritual exercises, whilst he hesitated 
not to punish failings with due severity. 

Nor was his zeal limited to a small country; of the extensive 
kingdom of both Sicilies there was scarcely a town, that had not 
enjoyed the benefit of his apostolic labours ; before even finishing 
one mission, he was already invited to another. In order to reward 
the saint, Charles ni, King of both Sicilies, offered him the arch- 
bishopric of Salerno, which, however, the saint most humbly de- 
clined; but soon after this, Pope Clement XHL nominated him 
bishop of St. Agatha, which dignity he was at length obliged to 



694 INSTRUCTION FOR THE FEAST OF ST. ALPHONSUS MARIA LIGUORL 

accept in obedience to the will of the pope, although he strove by 
all means to evade this honor. When bishop he observed the 
rules of his institution with no less zeal than before, choosing at 
the same time to live in poverty, as he did as simple priest. 

His main object in view was to increase piety and science 
among the clergy of his diocese, and he introduced, as far as pos- 
sible, among his clergy in general the rules of his congregation ; 
thus the seminary of St. Agatha soon became a school of the fear 
of God and of christian erudition. 

The saint also introduced nuns, such as were already establish- 
ed at Scala, called "of our Redeemer"; he encouraged them in 
the love to Jesus and in the veneration of the B. V. Mary; he in- 
culcated especially the worthy use and frequentation of the holy 
Sacraments, and advised them in particular to avoid all super- 
fluous conversation with worldly-minded people. He was inde- 
fatigable in leading profligate women back to a virtuous course of 
life ; he did all in his power to preserve young women in their 
innocence, when they were in any danger of losing it; he was a 
solicitous father and a general aid to poor, disconsolate and af- 
flicted souls;— in short, he was in every respect the example for 
all good deeds. 

After the saint had thus for thirteen years filled his office with 
utmost fidelity, even though oppressed with bodily infirmity, and 
after having enriched the Church with so many most valuable 
writings, he repeatedly begged of the Holy See to be remitted his 
office, specially as his infirmities increased from day to day. 

At length the Pope, Pius YL, though reluctantly, conceded in 
the year 1775. The saint recommended the care of his congre- 
gation to his Vicar-general, the Rev. P. Andreas Villaut, and at 
"once he prepared himself for his approaching final hour. With 
glowing ardour he received the holy Sacraments, and, according 
to the wish of his confessor, he blessed each member of his con- 
gregation. During his last moments he pressed a crucifix and a 
picture of our Lady of dolors to his breast, and in presence of his 
disconsolate brethren he returned his amiable soul to the hands 
of its Creator, on the first day of August 1787, being in the nine- 
tieth year of his age.— The Lord glorified him with miracles both 
during his life and after death. 

PRAYER OF THE CHURCH. God, who hast enriched 
Thy Church with a new offspring through the blessed Alphon- 
sus Maria, Thy Confessor and Bishop, so zealous for the sal- 
vation of souls, we beseech Thee, that, taught by his salutary 
admonitions and confirmed by his example, we may safely 
come to Thee. Thro'. 

The Epistle and Gospel as on the Feast of St. Ignatius Loyola. 



695 

INSTRUCTION FOR THE FEAST OF 
ST. DOMINIC. 

[August 4 J 

T. Dominic was born, in 1170, at Calaruega in 
Spain. His mother whilst she was with child of him, 
dreamed that she brought forth a whelp, that car- 
ried in its mouth a burning torch, with which it 
set the whole world on fire. After his birth it was 
her first care to procure him speedily the grace of 

o baptism. By her early instructions he was taught 

to turn the first dawning of his reason towards his Creator. Such 
was his fervor in his childhood, that he accustomed himself to rise 
often in the night to pray. At fourteen years of age the saint was 
seat to the public schools of Palentia. Dominic here laid in a solid 
stock of learning, and became a great proficient in rhetoric, philo- 
sophy and theology. He grew not only in wisdom, but also in ho- 
liness. He kept his senses in constant subjection by austere mor- 
tification; even with the virtuous he made his conversation very 
short; boards or the floor were the only bed, on which he took his 
rest. From his mother's example he had learned a tender devotion 
to the holy Mother of God and an extraordinary affection for the 
poor; to assist whom in a famine he not only gave all his money 
and goods, but sold even his books and his own writings. As soon 
as Dominic had finished his studies, he preached the word of God 
to the people at Palentia with wonderful success. Every one 
looked upon the man of God as an oracle, consulted him in all 
doubts and acquiesced in his decisions. In 1198 St. Dominic left 
Palentia at the invitation of Azebedo, Bishop of Osma, and re- 
ceived the habit of the regular canons of St. Austin, being then 
twenty-eight years old. He now subjected his body to still greater 
austerities. Although he studied to conceal from the eyes of men 
as much as possible this holy severity, its effects appeared sen- 
sibly in the decay of his strength. His bishop therefore ordered 
him to mix a little wine with the water which he drank. The 
bishop of Osma, being sent on an embassy into France, took Do- 
minic with him. In their way they passed through Languedoc, 
which was then filled witli the abominations of the heresy of the 
Albigenses. Being pierced to the heart with compassion for the 
unhappy condition of these heretics, the bishop and Dominic went 
to Home, to ask of Pope Innocent III. leave to stay in Languedoc 
to labor among the Albigenses. The pope readily granted this 
permission. They immediatelv returned into Languedoc. Dominic 
and the bishop, who were joined by some Cistercian abbots, pro- 
posed, that to laboor with success, they ought to employ persuasion 
rather than terror; and that they should imitate the poverty of 
Christ and the apostles, travelling on foot, without money or pro- 





visions. St. Dominic now labored unceasingly in these missions. 
He never complained of any affronts or evils which he received, 
courageously encountered every danger wherever the good of 
souls called him. So ardent was his* zeal for the salvation of souls, 
that he was consumed with a burning desire to sacrifice for them 
his liberty, health and life. To his incredible labors he added the 
austerities of penance. He often allowed himself, especially during 
all lent, no other nourishment than bread and water; and spend- 



INSTRUCTION FOR THE FEAST OF ST. DOMINIC. 697 

ing with his companion a great part of the night in prayer, he 
reserved only a short time for rest, which he took, lying on a 
board. St. Dominic saw with grief that many children of catholic 
parents, for want of the means of procuring a proper education, 
fell into the hands of those that corrupted their morals or their 
faith. To cut off the source of this fatal disorder, he founded the 
famous nunnery of Pronille. This monastery was the motherhouse 
of all the nuns of the Order of St. Dominic. After two years the 
bishop of Osma had to leave the mission, and return to his dio- 
cese. At his departure, he appointed St. Dominic as his successor 
in the office of superior of the mission. The saint, vested with this 
authority, established wholesome regulations to be observed by 
the zealous preachers, who laboured under him. About this time 
St. Dominic instituted the celebrated devotion of the Rosary, con- 
sisting of the recital of fifteen Our Fathers and a hundred and fifty 
Hail Marys, in honour of the fifteen principal mysteries of the life 
and sufferings of our Blessed Saviour, and of his holy Mother. 
This prayer is equally adapted to persons of the weakest under- 
standing, and to those that are most learned, or the most ad- 
vanced in the exercises of sublime contemplation. All find in it a 
most inexhausted fund of the highest acts of faith, hope, divine 
love, praise and thanksgiving, with a supplication for succor in 
all spiritual and corporal necessities. 

St. Dominic had spent ten years in preaching in Languedoc, 
when in 1215 he founded his religious Order of Preaching Friars, 
the plan of which he had meditated some time before. He esta- 
blished an order of religious men, who with the strictest retire- 
ment and assiduous exercises of contemplation, should join a close 
application to sacred studies, and ail the functions of an apostolic 
life, especially that of preaching. 

He prescribed austere fasts, perpetual abstinence from flesh, 
and the most severe poverty, ordaining that his friars should re- 
ceive their coarse subsistence from the alms of the faithful. The 
principal aim of the saint by this institution was to multiply in the 
Church zealous preachers, whose spirit and example might be a 
means more easily to spread the light of faith, and the fire of 
divine charity. Sixteen of his fellow missionaries came readily 
into his project; and Peter Cellani, one of this number, gave some 
houses he was possessed of in Toulouse, in which they formed 
themselves into a regular community, under the protection of the 
bishop. This was the first convent of the Order. To establish it, 
the founder was obliged to go to Rome. Pope Innocent III. re- 
ceived the saint with great demonstrations of kindness, on account 
of the reputation of his sanctity. Nevertheless the pope made at 
first some difficulty to approve this order, upon late complaints 
that too great a multiplication of orders would bring confusion, 
and that it was better to reform those that were already establish- 
ed. In the night following the pope dreamed, he saw the Lateran 



6 98 INSTRUCTION FOR THE FEAST OF ST. DOMINIC. 

Church in danger of falling, and that St. Dominic stept in and 
supported it with his shoulders. Hereupon the pope approved 
the new order by word of mouth, bidding the founder draw up 
the Constitutions and lay them before him. St. Dominic returned 
to Toulouse, and after a mature consultation with his sixteen col- 
leagues made choice of the rule of the canons of St. Austin. He 
added certain particular constitutions. 

When St. Dominic returned to Rome Pope Innocent III. had 
meanwhile died, and Honorius III. had been chosen in his place. 
The new pope confirmed St. Dominic's order by two bulls, both 
dated on the 26th of December, of 1216. He also detained the 
saint several months in Rome to preach in that city; this com- 
mission the saint executed with incredible applause and success. 
At length he returned with the consent of his Holiness to Tou- 
louse, and spent some time in forming his religious brethren in 
the practice of the most perfect maxims of an interior life. He 
exhorted them strenuously to attend in the first place to the 
sanctification of their Own souls. He added excellent instructions 
on humility, a perfect distrust in themselves, and an entire confi- 
dence in God alone. After the Feast of the Assumption of our 
Lady in the year 1217 he dismissed some of his religious to Spain 
and Portugal, and some to Paris. The extraordinary reputation 
of St. Dominic and his preaching friars drew many learned doc- 
tors and other eminent men into this new order, and the saint 
settled convents at Lyons, Montpellier, &c. St. Dominic went 
again to Rome in 1217, and the pope desirous, that his order 
should have a house in that city, gave him the Church of St. 
Sixtus. During this stay at Rome God honored his ministry with 
so many illustrious miracles, that Dominic acquired the name of 
Thaumaturgus. Among others, he also recalled to life two per- 
sons. In 1218 the saint undertook a journey from Rome through 
Languedoc into Spain, and founded a famous convent at Segovia 
and another at Madrid. In the next year he journeyed to Tou- 
louse and Paris. He did not stay many weeks in this capital, but 
gained souls to God by his sermons and instructions, and re- 
ceived into his Order many persons of eminence. In 1220 the 
saint waited on Pope Honorius III. at Viterbo. Until then Dominic 
had taken no other title, but that of superior; the pope now com- 
manded him to be styled general. 

Wherever the saint travelled, he frequently preached; and 
always with that incredible success, which can only be the fruit 
of continual prayer. Though he was superior, he was distinguished 
in nothing from the lowest among his brethren, but by his more 
profound humility and more rigorous abstinence. To nourish in 
his heart a perfect contempt of the world, he was a sincere lover 
of holy poverty. He took all possible precautions to prevent riches 
ever becoming the portion and the bane of his order. He never 
began to instruct any one, without first imploring on his knees 



INSTRUCTION FOR THE FEAST OF ST. LAWRENCE, MARTYR 699 

the intercession of the Mother of God. In conversing with others 
it was his delight to speak only of God and heavenly things. St. 
Dominic never ceased to pray for the conversion of infidels and 
sinners. He would have all his religious applied to this great 
work, every one according to his capacity. To this great function 
he prepared his religious by long habits of virtue, especially of 
prayer, humility, selfdenial .and obedience. He taught his mis- 
sionaries the art of preaching to the heart by animating them 
with an ardent zeal and charity. Being once asked after preach- 
ing, in what book he had studied his sermon? "In no other," 
said he, "than in that of charity." 

St. Dominic made frequent missionary excursions, founded 
many convents in Italy and sent some of his religious into Mo- 
rocco, Portugal, Sweden, Norway, Ireland and England. 

Long before his death St. Dominic had a forsight of it. Setting 
out on a journey from Bologna for Milan he said to his friends there : 
"You now see me in health; but before the glorious Assumption 
of the Virgin Mother, I shall depart hence to the Lord." He 
returned to Bologna in the summer, and was seized with a burning 
fever. Having throughout his sickness undergone severe pains 
with the greatest cheerfulness, he received the last Sacraments, 
and continued in secret prayer till he calmly expired on the 6th 
of August 1221. St. Dominic was canonized by Gregory IX. in 
1234. ^ 

PRAYER OF THE CHURCH. God, who hast deigned 
to illumine Thy Church through the merits and teachings of 
Thy Confessor, blessed Dominic, grant through his interces- 
sion, that she may not become destitute of temporal helps, 
and may always advance in spiritual increase. Thro 1 . 

The Epistle as on the Feast of St. Ignatius Loyola, and the Gospel 
as on the Feast of St. Anthony. 



INSTRUCTION FOR THE FEAST OF ST. 
LAWRENCE, MARTYR 

[August 10.] 



T. Lawrence, a youth endowed with rare gifts of 
body and soul, who had the best of fortunes to 
expect from the world, for the love of God and 
from zeal for the salvation of his soul put the 
world with all its honor, and riches and pleasures, 
beneath his feet, and dedicated himself to the 
priesthood, at a time when the Christians and 
especially the clergy, were continually persecuted. He was at a 
very early age, on account of his remarkable merit and know- 




700 INSTRUCTION FOR THE FEAST OF ST. LAWRENCE, MARTYR. 

ledge, his fidelity and prudence, and notwithstanding his youth, 
appointed archdeacon by Pope Sixtus, in which office, besides his 
| service at the altar, he had charge of the Church treasury and the 
I money for the poor, which led to his martyrdom. By command 
j of the Emperor Valerian, who ordered the bishops and priests to 
be sought after to be executed, the holy Pope Sixtus was taken 
prisoner, sentenced to death, and executed. Lawrence burning with 
desire for a martyr's death, wished to die with his spiritual fa- 
ther, and for this purpose followed him to the place of death, 
saying: "Where are you going, my father, without your son?" 
But the pope ordered him to return and guard the treasures of 
the Church. When these words were reported to the officers, 
Lawrence was taken and the treasure demanded of him. He asked 
for three days in which to consider the demand, and at the end of 
that time called the poor and sick to him, led them before the 
tyrant, and said: "These are the treasures of the Church which 
I promised you." The tyrant became furious and ordered the 
saint to be bound and burnt upon a glowing grate. The saint 
bore this horrible death with joy and with indifference to the fire, 
and after a time said to the tyrant: "I am now roasted enough 
on this side, let them turn me over." And the tyrant had him 
turned to the other side, upon which the saint remarked: "My 
flesh is now well roasted, eat if, if it pleases thee." Having then 
with his eyes raised to heaven, prayed for the conversion of Rome 
and for the spreading of the gospel throughout the whole country, 
the saint slept quietly in the Lord, on the tenth of August, 258. 

The Introit reads: Praise and beauty are before him: 
holiness and majesty in his sanctuary. Sing ye to the 
Lord a new canticle: sing to the Lord all the earth. 
(Ps. xcv.) Glory, &c, 

PRAYER OF THE CHURCH. Enable us, we beseech 
Thee, Almighty God, to extinguish in ourselves the noxi- 
ous heat of sin, by whose grace blessed Lawrence triumphed 
over flames and the most exquisite torments. Thro 1 . 

EPISTLE, (ii. Cor. ix. 6 — 10.) Brethren: He who soweth 
sparingly, shall also reap sparingly : and he who soweth in 
blessings, shall also reap of blessings. Every one as he hath 
determined in his heart, not with sadness, or of necessity. 
For God loveth a cheerful giver. And God is able to make 
| all grace abound in you: that ye always having all sufficiency 
in all things, may abound to every good work. — As it is 
written: He hath dispersed abroad, he hath given to the 
poor: his justice remaineth for ever. And he that minister- 
eth seed to the sower, will both give you bread to eat and 



INSTRUCTION FOR THE FEAST OF ST. LAWRENCE, MARTYR. 70 1 

will multiply your seed, and increase the growth of the fruits 
of your justice. 

EXPLANATION. These words apply perfectly to St. Law- 
rence, who, instead of making himself rich with the Church treas- 
ures, or gaining great honors by giving them up to the avaricious 
tyrant, gave them to the poor and thus gained spiritual and 
eternal treasures in abundance. In this we should imitate him. Alms- 
giving is, as the apostle says, like a field, which the more it is sowed 
by giving, the richer harvest it will bring for body and soul. We 
should not be sad or vexed in giving, for this shows parsimony; 
he who gives freely to the poor, is agreeable to God, and God 
will repay him in His own time with corporal and spiritual riches, 
and will never let him come to want. That which we give to the 
poor, is not lost to us, but is deposited in the Lord's treasury, 
whence we will again receive it with great interest. 

GOSPEL. {John xii. 24 — 26.) At that time: Jesus said 
to his disciples: Amen, amen, I say to you, unless the grain 
of wheat falling into the ground, die, itself remaineth alone. 
But if it die, it bringeth forth much fruit. He that loveth 
his life, shall lose it: and he that hateth his life in this world, 
keepeth it unto life eternal. If any man minister unto me, 
let him follow me: and where I am, there also shall my mi- 
nister be. If any man minister to me, him will my Father 
honour. 

What is meant by the grain of wheat which dies? 
Christ, our Lord, who had to die and lay in the grave, that by 
His death He might bring forth the fruit of redemption, conver- 
sion, and happiness for mankind; every true Christian who mor- 
tifies his evil desires, avoids improper inclinations, and the vanity 
of the world, and brings forth the fruit of virtue and good works. 
Such mortifications are a kind of martyrdom, and like mr rtyrdom 
will be most gloriously rewarded by God. "Crucify thy flesh," says 
St. Chrysostom, "that thou mayst obtain the martyr's crown." 
"It is," says St. Bernard, "a species of torture, by which the 
spirit kills the works of the flesh." "To patiently endure dis- 
grace, injustice, and persecution, to love those who hate us, is an 
inward martyrdom," says St. Gregory. "The whole life of a 
Christian," w r rites St. Augustine, "if led by the gospel, is a con- 
tinual cross and martyrdom." 

What does it mean to hate one's life? 
It means, to promise to our inclinations nothing which is 
against God's commandments, and dangerous to our salvation, 
and this means at the same time, to truly love our soul and to 



702 



INSTRUCTION FOR THE FEAST OF THE ASSUMPTION 



preserve it for eternal life ; on the contrary, to yield everything 
to our soul's passions and inclinations, everything for which it 
improperly longs, means to destroy it. We hate the sick man, if 
we give him that which he desires, when it is injurious to him, 
and love him, if we refuse it to him. In the same way he truly 
loves his soul, who resists its evil desires, and he hates it, who 
yields to them. To such a hatred or rather to such a true love 
for our souls, we are admonished by the Holy Ghost: Go not 
after thy lusts, but turn away from thy own will. If 
thou give to thy soul her desires, she will make thee 
a joy to thy enemies. (Eccl. xviii. 30,21.) 

PETITION. Jesus, blessed Fruit of the Virgin Mary, 
we thank Thee, that Thou wert pleased for our salvation to 
become, through Thy incarnation, such a wonderful grain of 
wheat and die such a bitter death. Ah! that we rightly knew 
this grace, and imitated Thee in our lives, as have so many 
thousands of martyrs, among whom shines especially Thy 
servant Lawrence. Grant us, that we may also be filled with 
the desire to bear all sufferings patiently unto the end, and 
so zealously serve Thee here, that we may in the other world, 
as Thou hast promised, be honored by Thy Heavenly Father, 
and be happy for all eternity. Amen. „ 



INSTRUCTION 
FOR THE FEAST OF THE ASSUMPTION 
OF THE BLESSED VIRGIN MARY. 

[August 15 J 

Why is this [east thus named? 
Ecause on this day the blessed Virgin was taken 
up to heaven. 

Why are herbs and [ruits blessed on this day? 

The Church does this to manifest her joy at 
the glorious victory which Mary achieved over 
deatn, the world, and the devil, and at her 
splendid triumph when she, adorned with virtues as with so many 
flowers, entered heaven ; and that God may so sanctify and bless 
the herbs and fruits, that their use may serve to our welfare. 

At the Introit of Mass, the Church invites to universal joy 
by singing: Let us all rejoice in the Lord, whilst we ce- 
lebrate this festival in honour of the B. V. M. for whose 
Assumption the angels rejoice, and praise the Son of 




OF THE BLESSED VIRGIN MARY. 703 

God. My heart hath uttered a good word: I speak my 
works to the king. Glory, &c. 




PRAYER OF THE CHURCH. Forgive, Lord, we be- 
seech Thee, the sins of Thy people : that we, who are not 
able to do any thing of ourselves that can be pleasing to 
Thee, may be assisted in the way of salvation by the prayers 
of the Mother of Thy Son. Thro 1 , the same. 

LESSON. (Eccl. xxiv. 1 1 — 20.) I sought rest every where, 
and I shall abide in the inheritance of the Lord. Then the 
Creator of all things gave his orders, and said to me : and he 
that made me, rested in my tabernacle, and he said to me: 



704 INSTRUCTION FOR THE FEAST OF THE ASSUMPTION 

Let thy dwelling be in Jacob, and thy inheritance in Israel, 
and take root in my elect. From the beginning, and before 
the world was I created, and unto the world to come I shall 
not cease to be, and in the holy dwelling place I have minis- 
tered before him. And I was so established in Sion, and in 
the holy city likewise I rested, and my power was in Jeru- 
salem. And I took root in an honourable people, and in the 
portion of my God his inheritance, and my abode is in the 
full assembly of saints. I was exalted like a cedar in Liba- 
nus, and as a cypress-tree on Mount Sion. I was exalted like 
a palm-tree in Cades, and as a rose-plant in Jericho: as a 
fair olive-tree in the plains, and as a plane-tree by the water 
in the streets, was I exalted. I gave a sweet smell like cin- 
namon, and aromatical balm: like the myrrh I yielded a 
sweet odour. 

EXPLANATION. The Holy Ghost uses these words, it is 
true, in praise of eternal wisdom, but the Church applies them to 
Mary also, to describe the glory and splendor of her assumption. 
For Mary found her rest only in God, the Creator of all things, 
who created her, and preserved her from original sin, and lived 
in her womb as in a tabernacle. On this day God seems to say to 
her: "Possess the abode destined for thee from all eternity, and 
the inheritance designed for thee as the first of the elect." Thus 
Mary is exalted as Queen of the saints and angels in the heavenly 
Sion; and now in this holy city, she enjoys an undisturbed peace 
with God, shares his happiness with Him, and is second only to 
Him in power and glory; there she shines in the most radiant 
garments, like an ever blooming rose-plant in Jericho, from there 
she lets flow upon the wretched children of Adam the oil of her 
mercy as from a fair olive-tree, shades them with her protection 
like a plane-tree, and refreshes them with the sweet fragrance of 
her virtue and grace. 

GOSPEL. (LaTcex. 38—42.) At that time: Jesus entered 
into a certain town; and a certain woman named Martha, 
received him into her house. And she had a sister called 
Mary. Who sitting also at the Lord's feet, heard his word. 
But Martha was busy about much serving. Who stood and 
said : Lord, hast thou no care that my sister hath left me 
alone to serve ? Speak to her therefore, that she help me. 
And the Lord answering, said to her: Martha, Martha, thou 
art careful, and art troubled about many things. But one 



OF THE BLESSED VIRGIN MARY. 



705 



thing is necessary. Mary hath chosen the best part, which 
shall not be taken from her. 

Why does the Church read this gospel to-day? 

Because it can be well applied to Mary, who more worthily and 
tenderly even than Martha received, nourished, and served the 
Son of God, and more fervt ntly and attentively than even Martha's 
sister listened to His words, preserved them in her heart and 
sought to fulfil them. And in both ways has she chosen the best 
of all parts, because in both she walked in perfection and so 
gained the greatest of rewards, this day bestowed upon her, never 
to be taken from her. 

What may we learn from these two sisters? 

That like Mary, who is a type of the active, stirring life, we 
should be energetic in performing the duties of our state of life, but 
not on that account to forget to practise good works, to do all for 
the love of God, seeking in all things His pleasure, and, since we 
can no longer serve Christ in a material way, to serve the poor, of 
whom He says, that whatever we do to the least of them, He will 
consider and reward as it done to Himself. We are also like Mary 
who represents the contemplative life, to be fervent in prayer, in 
listening and meditating upon the word of God, upon the divine 
Majesty, its perfections, and our frailty, thus to sanctify ourselves 
and to make ourselves more worthy of eternal happiness. This 
contemplative life Christ calls the better part, but does not there- 
fore set aside the active life. We can easily unite both, but must 
never lose sight of the better part. 

Why does Jesus reproach Martha? 

Because she was uneasy and distracted by her own carefulness 
and anxiety, and forgot to hear the divine word.— Thus do many 
Christians who find no time to work at the salvation of their soul, 
and even during divine service and the sermon are thinking of 
their domestic affairs, and so leave the Church without having 
gained anything for their soul. 

What is the one thing necessary ? 

To seek the glory of God and the salvation of our soul. He who 
attends to this, attends to all his duties, he is busy and active, but 
not uneasy and disturbed, and calmly directs his mind to God in 
all his labors, offers his every step to Him, and draws His grace 
upon himself. 

PETITION. Would that I had better attended to the one 
thing necessary! Unhappy hours which I have squandered 
for the world, its vanities and pleasures! Where are you 
now % What shall I have from you in eternity but sorrow and 



45 



706 INSTRUCTION FOR THE FEAST OF THE ASSUMPTION, &c 

desolation? Could I but call back my wasted life? But since 
that cannot be, give me Thy grace, I beseech Thee, most 
beneficent God, to pass the remaining years of my life wholly 
in Thy service, and work above all and only for the affairs 
of my soul. 

THOUGHTS OF ST. BEBNABD OF THE ASSUMPTION 

OF MABY. 

ON this day the glorified Virgin entered heaven, and crowned 
by her presence the holy pleasures of its inhabitants. But 
what mind can conceive the glory with which the arrival of the 
Queen of the world was celebrated by the brilliant heavenly hosts, 
their advance to greet her, their chanting as they led her to the 
magnificent throne? Who can fancy the tender gaze, the loving 
countenance, the divine caresses with which she was received by 
her Son and placed over all created beings, honored as became 
such a mother, with the glory that became such a Son? What 
lips may describe the assumption of Mary? As upon earth she 
before all others received special grace, so in heaven she before 
all others receives special glory. If eye hath not seen, nor ear 
heard, nor has it entered into the heart of man to know the de- 
lights that God has prepared for those that love Him, who shall 
say what is prepared for her who bore Him and loved Him more 
than all! blessed art thou, Mary! Most blessed wert thou, when 
thou didst receive the Saviour; most blessed art thou, when the 
Saviour receives thee ! 

ST. BEBNABD'S PBAYEB TO MABY. 

We accompany thee, on this day, with our most ardent 
wishes to thy Son, glorious Virgin, Queen of heaven! and 
follow thee from afar, happy Virgin! Give thy mildness to 
the world, give of the grace thou hast found with God. Obtain 
by thy blessed intercession, grace for the guilty, recovery for 
the sick, strength for the fainthearted, aid for those in peril! 
And for us, thy servants, who on this glorious festival-day 
invoke thy sweetest name, spend, gentlest Queen, His grace 
for us Jesus Christ, thy Son, our Lord and God, to whom be 
glory forever. Amen. 



707 



INSTRUCTION FOR THE FEAST OF ST. 
BERNARD, ABBOT. 

[ August 20 J 



T. Bernard, the third son of Tescelin and Alice, 
both of the highest nobility in Burgundy, was 
born in 1091 at Fontaines, a castle near Dijon. 
His parents were persons of great piety, and His 
mother not content to offer him to God as soon j | 
as he was born, afterwards consecrated him to his j 
• service in the church. Bernard was sent, when 
still young, to Chatillon on the Seine, to pursue a complete course j 
of studies. Even then he loved to be alone; he was always re- 
collected, obedient, obliging to all, and modest beyond what can 
be expressed. He made it his continual earnest prayer to God, 
that He would never suffer him to sully his innocence by sin. The 
quickness of his parts astonished his masters. Bernard at a very 
early age entered upon the studies of theology and of the holy 
scriptures. He was nineteen years old, when his pious mother 
died. At this time Bernard became his own master; for his father 
was employed at a distance. He made his appearance in the world 
with all the advantages and talents, which can make it amiable 
to a young nobleman, or which could make him loved by it. His 
vivacity of wit and cultivated genius, his prudence and natural 
modesty, his affability and sweetness of temper, made him beloved 
by all. But these very advantages had their snares. His first 
danger was from false friends ; but the light of grace made him 
discover the first attempts and resolutely repulse them. Once he 
happened to fix his eyes on the face of a woman, but immediately 
reflecting that this was a temptation, he ran to a pond and leaped 
up to the neck into the water, which was then as cold as ice. 
Bernard was affrighted at the dangers of the world, and began to 
think of forsaking it, and retiring to Citeaux, where God was 
served with great fervor. His brothers and friends endeavored 
to dissuade him from it; but he so pleaded his cause, as to draw 
them all over to join him in his courageous undertaking. Thus it 
came, that in the year 1113 Bernard arrived at Citeaux, accom- 
panied by thirty noblemen. This holy company prostrating them- 
selves before St. Stephen, the founder of Citeaux, begged to be 
admitted to join the monks in their penitential lives. St. Stephen 
seeing their fervor, received them with open arms, and gave them 
the habit. St. Bernard was then twenty three years old. He 
entered this house in the desire to die to the remembrance of 
men, to live hidden, that he might be occupied only with God. 
To renew his fervor against sloth, he repeated often to himself: 
"Bernard, Bernard, why earnest thou hither?" He studied to 
mortify his senses and to die to himself in all things. After a 




708 INSTRUCTION FOR THE FEAST OF ST. BERNARD. 




year's noviciate, he did not know whether the top of his cell was 
covered with a ceiling, nor whether the church had more than 
one window. In 1114 he made with his companions his profession 
in the hands of St. Stephen. He set out with extraordinary ardoi 
in all his monastic exercises. At his work in the fields or in th( 
forest his soul was continually occupied with God, and he usee 
afterwards to say, that he never had any other master in his studies 
of the holy scriptures but the oaks and beeches of the forest. He 

i 



INSTRUCTION FOR THE FEAST OF ST. BERNARD. 709 

almost always labored under some bodily infirmity, but he suf- 
fered all Ms distempers without ever speaking of them. He was a 
great lover of poverty in his habit, cell, and all other things: 
but called dirtiness a mark of sloth or affectation. His chief sus- 
tenance was coarse bread softened in warm water. 

The number of monks being grown too great at Citeaux, St. 
Stephen founded other monasteries, and in 1 1 1*5 selected St. Bernard 
as abbot of twelve monks to found a new house in the diocese of 
Langres in Champagne. They walked in procession singing psalms, 
with their new abbot at their head, and settled in a desert called 
the Valley of Wormwood, encompassed by a wild forest. This 
young colony had often much to suffer, and being several times 
in extreme necessity, was as often relieved in some sudden unex- 
pected manner. The reputation of this house in a short time be- 
came so great, that the number of monks in it amounted to one 
hundred and thirty, and the country gave this valley the name of 
Clara- vallis or Clairvaux. 

St. Bernard now seemed to set no bounds to the austerities 
which he practised himself. This severity brought upon him a 
severe distemper, and his life was almost despaired of about the 
end of the year 1116. He was therefore obliged by the general 
chapter of the order to submit to the authority of William of 
Champeaux, who commanded, that Bernard should lodge outside 
of the enclosure, that he should not observe the rule of the monas- j 
tery as to eating and drinking, and that he should be entirely dis- 
charged from all care of the affairs of his community. After a year j 
St. Bernard returned in good health to his monastery, and to the 
practice of his former austerities. He founded many monasteries, 
and by his sanctity and learning in the wisdom of the Holy Ghost 
drew great numbers of the most eminent men into his order. So 
great was the reputation of his learning and piety, that all princes 
desired to have their differences settled by him; bishops regarded 
his decisions as oracles, and referred to him the most important 
affairs of their churches ; the popes looked upon his advice as the 
greatest support of the holy see. 

After the death of Honorius II. in 1130, Innocent II. was 
chosen pope by the greater number of cardinals. But at the same 
time a faction attempted to invest with that supreme dignity 
cardinal Peter, who took the name of Anacletus, and was so power- 
ful, that he got all the strongholds about Borne into his hands. 
Upon this occasion it was St. Bernard, whom God used as an in- 
strument to restore peace to his church. In a council of French j j 
bishops he strenuously maintained the justice of Innocent's cause; 
he persuaded Henry I., King of England, to acknowledge Innocent, 
and convinced the Emperor Lothaire of the validity of the elec- 
tion; in a public conference at Salerno in Southern Italy, Bernard j ! 
convicted Anaclet's partisans of schism, and brought over many j | 
persons of distinction to the union of the church. 



710 INSTRUCTION FOR THE FEAST OF ST. BERNARD. 

The saint exerted the same zeal in maintaining the purity of 
the catholic faith, which he employed in the support of its unity. 
He caused the writings of Peter Abelard and of Gilbert de la 
Porree to be condemned, and by his learning and mildness suc- 
ceeded, that both retracted their errors. 

In 1145 Bernard of Pisa, Abbot of the Cistercian monastery of 
the Three Fountains in the neighborhood of Rome, was chosen 
pope and took the name of Eugene III. He had been a monk at 
Clairvaux under St. Bernard. St. Bernard was struck with sur- 
prise at the news, and fearing lest so great an exaltation should 
make him forget himself, he wrote to him five books, of consi- 
deration, pressing upon him without flattery the various duties 
of his station, and strongly recommending to him always to reserve 
time for selfexamination and daily meditation. 

About this time the newly founded Christian kingdom of Je- 
rusalem was in the greatest danger. Pope Eugene III., coming 
into France in 1147 held there several councils to promote a second 
crusade and commissioned St. Bernard to preach the Holy War. 
This the abbot executed with incredible success in all the chief 
provinces of France, and afterwards did the same in the principal 
cities of Germany. King Lewis VII. of France, and the Emperor 
Konrad took part in this crusade, but it ended disastrously. The 
ill success must partly be attributed to the treachery of the Greeks ; 
but the finger of God was visible in chastising the sins of the 
Christians ; for a great part of those who composed the crusad- 
ing army were led by no other motive than the prospect of plun- 
der, and committed every kind of disorder in their march. This 
unfortunate expedition raised a great storm against St. Bernard, 
because he had seemed to promise success. His answer was, that 
he confided in the divine mercy for a blessing on an enterprise 
undertaken for the honor of His divine name ; but that the sins 
of the army were the cause of their misfortunes. 

In the beginning of the year 1153, St. Bernard fell into a decay. 
He had long dwelt in heaven in desire, sighing continually under 
the weight of his banishment from God ; though his desire by 
humility he ascribed to pusillanimity, not to charity. After six 
months of suffering, he with inflamed sighs of compunction and 
holy love prepared himself for his last moment, in which he hap- 
pily yielded up his soul to God on the 20th of August, 1153. His 
name was solemnly enrolled among the saints bv Alexander III. 
in 1165. 

PRAYER OF THE CHURCH. God, who hast given to 
Thy people blessed Bernard as a minister of eternal salvation, 
grant, we beseech Thee, that we may merit to have him as 
an intercessor in heaven, whom we have had as a teacher on 
earth. Thro 1 . 



INSTRUCTION FOR THE FEAST OF ST. BERNARD. 711 

EPISTLE. (JEccl. xxxix. 6—14.) He will give his heart 
to resort early to the Lord, that made him, and he will pray 
in the sight of the Most High. He will open his mouth in 
prayer, and will make supplications for his sins. For if it 
shall please the great Lord, he will fill him with the spirit 
of understanding: And he will pour forth the words of his 
wisdom as showers, and in his prayer he will confess to the 
Lord. And he shall direct his counsel, and his knowledge, 
and in his secrets shall he meditate. He shall shew forth the 
discipline he hath learned, and shall glory in the law of the 
covenant of the Lord. Many shall praise his wisdom, and it 
shall never be forgotten. The memory of him shall not depart 
away, and his name shall be in request from generation to 
generation. Nations shall declare his wisdom, and the church 
shall shew forth his praise. 

GOSPEL. (Matt. v. 13—19.) At that time: Jesus said 
to his disciples : You are the salt of the earth. But if the 
salt lose its savor, wherewith shall it be salted*? It is good for 
nothing any more but to be cast out, and to be trodden on 
by men. You are the light of the world. A city seated on a 
mountain, cannot be hid. Neither do men light a candle and 
put it under a bushel, but upon a candlestick, that it may 
shine to all that are in the house. So let your light shine 
before men, that they may see your good works, and glorify 
your Father who is in heaven. Do not think that I am come 
to destroy the law, or the prophets. I am not come to des- 
troy, but to fulfil. For amen I say unto you, till heaven and 
earth pass, one jot, or one tittle shall not pass from the law, 
till all be fulfilled. He therefore that shall break one of 
these least commandments, and shall so teach men, shall be 
called the least in the kingdom of heaven. But he that shall 
do and teach, he shall be called great in the kingdom of 
heaven. 



712 




INSTRUCTION FOR THE FEAST OF ST. 
BARTHOLOMEW, APOSTLE. 

[August 24 J 

Artholomew, a native of Cana in Galilee, is pro- 
bably that Nathaniel whom Philip, when called by 
Christ, took with him to the Lord. When called by 
Christ to be an apostle, Bartholomew r left all at 
once, followed Him, and witnessed His sufferings 
I and death, His resurrection and ascension. When 
he had received the Holy Ghost, he preached the gospel first to the 
Jews, and gaining but little fruit from their stubbornness, turned to 
the heathens in India, where he carried a copy of the gospel of St. 
Matthew 7 ; from India St. Bartholomew went to Phrygia and Ly- 
caonia, everywhere preaching the faith of the cross, coming finally 
to Great Armenia, where after gaining a rich harvest for the faith, 
he received the crown of martyrdom. In Great Armenia he smote 
with dumbness the devil who had been prophetizing in a temple 
of the idols, freed the king's daughter of an evil spirit, and con- 
verted the king and many of his court to the Christian religion. 
Enraged at this, the priests of the idols swore an oath to put him 
to death, and at their instigation the saint was killed after fright- 
ful tortures by Astyages, a brother of the converted king and a 
zealous idolator. The general belief is, that he w T as crucified with 
his head downwards, and while still alive the skin stripped from 
his body. His sacred relics were brought to Benevent, Italy, in 
the year 809, and to Rome in 983, where they are venerated in a 
Church dedicated to him. 

[The Intro it as on the Feast o[ St. Andrew.] 

PRAYER OF THE CHURCH. Almighty and eternal 
God, who comfortest Thy people by the sacred and venerable 
solemnity of Thy blessed apostle Bartholomew: grant, we be- 
seech Thee, that we may love what he believed, and practise 
what he taught. Thro 1 . 

EPISTLE, (i. Cor. xii. 27 — 31.) Brethren: You are the 
body of Christ, and members of a member. And God indeed 
hath set some in the church, first apostles, secondly prophets, 
thirdly doctors, after that miracles, then the graces of heal- 
ings, helps, governments, kinds of tongues, interpretations of 
speeches. Are all apostles? Are all prophets? Are all doctors? 
Are all workers of miracles ? Have all the grace of healing % 
Do all speak with tongues % Do all interpret ? But be ye 
zealous for the better gifts. 



INSTRUCTION FOR THE FEAST OF ST. BARTHOLOMEW, APOSTLE. 713 

EXPLANATION. The apostle here gives a beautiful picture 
of the holy Church. He teaches, that all faithful Catholics com- 
pose the body of Christ, the universal Church; every true Catholic 
is, indeed, a member of a single Church (diocese, congregation), 
and this a member of the universal Church. No one is the whole 
body, each one is only a member, some members higher than 
others, superiors of the Church, bishops, priests, and preachers, 
but no one should raise himself above the others; for as in a body 
all the members are necessary, so all the members of the body of 
Christ, the Church, are necessary, though they stand on the low- 
est step. But those members of the Church who do not possess 
the gifts which the apostle describes, and whom God has not called 
to special office in His Church, should not seek places and posi- 
tions which are not in their vocation, but as every member keeps 
the place on the body which is given it, so should every member 
of the body of Christ, the Church, keep the place which God has 
appointed to him, and work according to his ability for the wel- 
fare of the whole Church. Has God placed you in a farmer's place? 
then envy not the nobles and the officers; is another more skilful 
than you and fills a higher position? then murmur not: for as all 
the members of a body cannot be eyes, so in the moral body of 
the Church all cannot be in a high office or position, but all the 
members of Christ's body, all the faithful of the Church, can be 
zealous for the more special gifts, for greater sanctity and per- 
fection, each in his own position, and for a perfect love of God; 
for upon this path the king and the beggar may journey together 
to eternal life. 

GOSPEL. (Luke vi. 12 — 19.) At that time: Jesus went 
out into a mountain to pray, and he passed the whole night 
in the prayer of God. And when day was come, he called 
unto him his disciples : and he chose twelve of them (whom 
also he named Apostles) : Simon whom he surnamed Peter, 
and Andrew his brother, James and John, Philip and Bar- 
tholomew, Matthew and Thomas, James the son of Alpheus, 
and Simon who is called Zelotes, and Jude the brother of 
James and Judas Iscariot who was the traitor. And coming 
down with them, he stood in a plain place, and the company 
of his disciples, and a very great multitude of people from all 
Judea and Jerusalem, and the sea-coast of Tyre and Sidon, 
who were come to hear him, and to be healed of their dis- 
eases. And they that were troubled with unclean spirits 
were cured. And all the multitude sought to touch him, for 
virtue went out from him, and healed all. 



714 INSTRUCTION FOR THE FEAST OF ST. BARTHOLOMEW, APOSTLE. 

Why did Jesus go out into a mountain to pray? 
Because, as St. Bonaventura says, as a mountain is high, so 
also must our prayer raise us to God, and from the low valleys 
of the temporal life, we must elevate ourselves in all our thoughts 
and desires to God, if our prayer is to avail us. 

Why did Christ pray in the night? 

To teach us that night is the best time for prayer, because 
every thing is then quiet and we can better collect our thoughts ; 
also that we may preserve ourselves by prayer from the snares 
and temptations which the devil spreads for us at night; that we 
should pray at night for the graces which during the day we have 
found necessary for ourselves and our neighbor. St. Gregory says, 
that on this account Christ was accustomed to pray during the 
night, and during the day to work by teaching and by miracles 
for the salvation of souls. For these reasons, prayers are said in 
monasteries in the night, as advised by David (Ps. cliii. 2.), and it 
is a commendable custom for families to say the rosary, a litany, 
and the night prayer in common. 

Why did Christ pray during this particular night? 
Because He was to choose His twelve apostles in the morning, 
and He, therefore, prayed to His Heavenly Father to give them 
all the graces required by the mighty mission. In the same spirit 
the Church prays four times during the year, on the Ember days, 
for those who are dedicated to the priesthood and to receive holy 
orders, as Christ prayed and as the apostles fasted and prayed 
before consecrating Paul and Barnabas. (Acts xiii. 3.) Besides this, 
the Church has appointed the fast at Ember time, and requires 
the faithful to ask with prayer and fasting for pious priests, for 
on the priesthood depends the temporal and eternal welfare or 
grief of the faithful. Let us pray fervently and often, that God 
may give us zealous and exemplary priests. 

Why did Christ on this day call those twelve apostles, who before 
were only disciples? 
Because the apostolic dignity is the highest after Christ's, and 
He desired, that they should first, as disciples, prepare themselves 
for it. He who wishes to teach, must first learn. No one should 
enter into an office for which he is not fitted. 

What beautiful example is given us in our Saviour's coming down 
from the mountain, and in the conduct of the people awaiting Him? 

The Saviour's descending shows us His goodness and kindness 
to the poor and lowly, and to the sick. He especially teaches the 
great ones of the earth, how they should kindly descend to their 
subjects, the weak and poor, hear their complaints, and relieve 
them. The conduct of the people who had come to hear Christ and 
sought to touch Him, because virtue went out from Him, curing 



INSTRUCTION FOE THE FEAST OF ST. AUGUSTINE, BISHOP. 715 



them, teaches us first to seek the salvation of our soul, the voice 
of Jesus, and then in our physical needs to seek help from Him, 
sure to find it. 

PETITION. blessed Apostle Bartholomew! who left all 
to follow Christ, even giving thy life for Him, pray for us, 
that we also may give up all for Christ that interferes with 
our love for Him, that we may imitate Him, and be eternally 
happy. Amen. 



INSTRUCTION FOR THE FEAST OF ST. 
AUGUSTINE, BISHOP. 

f August 28 J 



W^M^^i j T. Augustine was born in the year 354, at Tagaste, 
I(»ltli i a sma ^ town °f Numidia m Africa. His parents 
l^ffi&gl* were °f g 00 ^ condition, yet not very rich; his 
rppfpSN father was an idolator, but by the holy example 
ril^S^'iBP/J anc ^ P ruc ^ ent conduct of St. Monica, his wife, he at 
f J^^^P^' length learned the humility and meekness of the 
Christian religion, and was baptized a little before 
his death. Augustine went to school first in his own town; then 
his father, who perceived Augustine's excellent genius and wonder- 
ful disposition for learning, sent him to Madoura, a neighboring 
city, where he studied grammar, rhetoric and poetry. When he 
was sixteen years old, his father made him return to Tagaste and 
kept him a whole year at home. During this time the young man 
slighting the advice of his mother, fell into lewd company, being 
4 induced to it by idleness. Towards the end of the year 370 
Augustine was sent to Carthage. There he easily held the fore- 
most place in the school of rhetoric, and applied himself to his 
studies with so much eagerness and pleasure, that it was with 
great difficulty, that he was drawn from them. But his motives 
were only vanity and ambition. When he once desired to read 
the holy scriptures, he was offended with the simplicity of the 
style, and swelling with pride, as if he was endued with a great 
genius, he could not relish their humility, or penetrate their spirit. 
About his nineteenth year he fell into the sect of the Manichees, 
in which he continued between eight and nine years. In his 
twentieth year, to ease his mother of the charge of his education, 
his father having already died, St. Augustine left Carthage, and 
set up a school of grammar and rhetoric at Tagaste. Here St. 
Monica employed all efforts, admonitions, entreaties, severity to 
convert her son, but all were vain. By the loss of an intimate 
friend, who had been for several years the companion of his 
studies, Augustine was afflicted so grievously, that all places 



71 6 INSTRUCTION FOR THE FEAST OF ST. AUGUSTINE, BISHOP. 

and things where he had previously enjoyed him, were turned 
into hitter torment. Not heing able any longer to bear his native 
country, he removed to Carthage, where time and new connections 
wore 01 his grief. At Carthage he opened a school of rhetoric, 
and gained great applause in the public disputations. Here St. 
Augustine met the Manichean bishop Faustus, from whom he ex- 
pected the solution of many doubts. But he found, that Faustus 
was a good speaker, but said no more than the rest of the Mani- 
chees, only explained himself with greater grace and facility. He 
now disapproved entirely of the Manichean sect, but his prepos- 
sessions against the catholic faith hindered him from turning his 
enquiries on that side. 

Being disgusted by the disorderly behaviour of the students 
at Carthage, he resolved to go to Rome. At Rome he lodged with 
a Manichean, merely on account of former acquaintance, and be- 
cause he was not yet resolved to become a member of any other 
religion. His school was soon frequented by the greatest wits of 
that age, and none ever went from it, without being struck with 
admiration at his learning and parts. But finding the scholars 
there often unjust enough, not to pay their salaries to their mas- 
ters, he grew weary of the place. It happened about this time, 
that deputies were sent from Milan to Symmachus, the prefect of 
Rome, requiring that he should sent thither some able master of 
rhetoric. Augustine having given proofs of his capacity, was se- 
lected by Symmachus and accordingly sent. At Milan he became 
acquainted with the holy bishop St. Ambrose. Augustine frequently 
attended his sermons. Although Augustine aimed only at grati- 
fying his ears, and despised the matter, which the bishop treated, 
j yet the sermons like a distilling rain insensibly made impres- 
sions on his heart, and caused the seeds of virtue to spring forth 
therein. In the search of truth he was still perplexed about the 
origin of evil, and suffered a secret anguish in his soul, to which 
only God was witness. It happened in the mean time, that one 
Potitianus, an African, who had an honorable employment in the 
emperor's court, and was a very religious man, came one day to 
pay a visit to Augustine and his friend Alipius : and finding a book 
of St. Paul's epistles lying on the table, took occasion to speak to 
them of the life of St. Anthony, and was surprised to find that his 
name had been to that hour unknown to them. Potitianus also 
related the example of two friends of his, who by reading the life 
of St. Anthony, became so inflamed with the love of God, as im- 
mediately to embrace the same kind of life. The discourse of 
Potitianus had a powerful influence on the mind of St. Augustine. 
I When Potitianus had departed, he withdrew from his friend Ali- 
j pius, threw himself down under a fig-tree, and there gave free 
vent to a torrent of tears. Whilst thus weeping with most bitter 
contrition of heart for his past life, he on a sudden heard as it 
were the voice of a child singing the words :"Tolle, lege, Toll e, 



INSTRUCTION FOR THE FEAST OF ST. AUGUSTINE, BISHOP. 71 7 

lege," that is, take up and read, take up and read. He inter- 
preted the voice to be nothing less than a divine admonition, 
remembering that St. Anthony was converted from the world to 
a life of retirement, by hearing an oracle of the gospel read. He 
immediately rose up, suppressed his tears, and returned to look 
for the book of St. Paul's epistle's. He opened it, and read in 
silence the following words on which he first cast his eyes: "Not 
in revelling and drunkenness: not in impurities, strifes 
and envy: but put ye on the Lord Jesus Christ, and 
make not provisions for the flesh in its concupiscen- 
ces. (Bom. xiii. IS.) He would read no farther, all his former 
hesitation was dispelled, all his doubts solved. He told Alipius 
what had passed in his soul ; they immediately went in, and told 
the good news to St. Monica, who had followed her son into Italy, 
and came to him at Milan. 

The conversion of St. Augustine happened in the year 386, the 
thirty second of his age. At the same time he determined to quit 
his school and profession of teaching rhetoric. He retired to a 
country-house in the neighborhood of Milan, where he wholly 
employed himself in prayer and study. Here he strenuously la- 
bored, by the practice of austere penance, by the strictest watch- 
fulness over his heart and senses, and by most fervent and humble 
prayer to purify his affections, to disengage them perfectly from 
the inordinate love of creatures, and preparing himself for the 
grace of leading a new life in Christ, and becoming in him a new 
creature. In the beginning of the lent of 387 Augustine returned 
to Milan to prepare himself for baptism, which he received from 
St. Ambrose on Easter-eve of the same year. Soon after, desiring 
to devote himself entirely to the divine service in a life of solitude, 
he resolved to return into Africa. On his way thither, he lost his 
holy mother, St. Monica, who died in the seaport of Ostia. He 
landed at Carthage about September 388, made only a very short 
stay, making all possible haste to retire to his house in the coun- 
try, with certain devout friends. There he lived almost three 
years entirely disengaged from all temporal concerns, serving God 
in fasting, prayer, good works, meditating upon His law, day and 
night, and instructing others by his discourses and books. In the 
house all things were common, and were distributed according to 
every one's necessities, no one among them having the least thing 
at his own disposal. The religious order of the hermits of St. Au- 
gustine dates its foundation from this epoch in 388. When St. 
Augustine was ordained priest and removed to Hippo, many of his 
religious brethren followed thither, and with the assistance of his 
bishop Valerius, he founded there a new monastery. Valerius, 
who was a Greek and had moreover an impediment in speaking, 
appointed Augustine to preach to the people in his own presence. 
Augustine preached constantly, sometimes every day, and some- 
times twice on the same day. He did not desist even when he 



718 INSTRUCTION FOR THE FEAST OF ST. AUGUSTINE, BISHOP. 

was so weak as to be scarce able to speak; but he seemed to 
gather strength in preaching and his ardor for the salvation of 
souls made him forget the pains of sickness. Valerius finding him- 
self sinking under the weight of his years and infirmities, had 
Augustine chosen as his coadjutor. Although the saint protested, 
he was at length compelled to acquiesce in the will of heaven and 
was consecrated in the year 395. Valerius died the following year. 

In this new dignity the saint was obliged to live in the episcopal 
house; but he engaged all the priests, deacons and subdeacons 
that lived with him, to renounce all property, and to engage them- 
selves to embrace the rule, which he established there. The 
saint's clothes and furniture were modest. He exercised hospita- 
lity, but his table was frugal. At table he loved rather reading 
or literary conferences than secular conversation, and to warn his 
guests to shun detraction, he had the following distich written 
upon his table: 

This board allows no vile detractor place, 

"Whose tongue will charge the absent with disgrace. 

He employed whatever could be spared of the revenues of his 
church in relieving the poor; he even sometimes melted down 
part of the sacred vessels to redeem captives. He prevailed upon 
his flock to establish the custom of clothing all the poor of each 
parish once a year. 

Augustine always trembled at the danger of secret compla- 
cency, or vain glory amidst the praise of others. Sincere humility 
made him love, at every turn, to confess his ignorance. Nothing 
gave him greater confusion and mortification than the esteem of 
others, or their opinion of his learning. From this sincere humi- 
lity the saint wrote his Confessions, a book in which he divulges 
all the sins of his youth, and in which he shows the ways, by 
which the divine mercy led him to repentance and conversion. 

Augustine was indefatigable in refuting the heretics, who were 
at his time very numerous in the northern part of Africa. Indeed 
at Hippo, the Donatists were before the arrival of the saint so 
numerous that the Catholics formed but a small minority. By the 
learning and indefatigable zeal of Augustine, supported by the 
sanctity of his life, the catholics began to gain ground exceedingly. 
At this the Donatists were so much exasperated, that some of 
them proposed to kill him, and made even several attempts at 
performing their desire, all of which, however, were foiled. He 
wrote many works both against these heretics, as also against the 
Manichees, the Pelagians, the Jews and the pagans. 

About the year 428 northern Africa was visited by a terrible 
scourge. The Vandals under Genseric with an army of 80,000 
men sailed from Spain to Africa. Possidius, Bishop of Calama, 
an eye witness, describes the dreadful ravages by which the 
Vandals filled with horror and desolation all those rich provin- 



INSTKUCTTOX FOE THE FEAST OF St. AUGUSTINE, BISHOP. 719 

ces. He saw the cities in ruin, the houses in the country razed 
to the ground, the inhabitants either being slain or having fled. 
Within a short time there were only three cities remaining, that 
were not in ruins: Carthage, Hippo and Cirta. About the end of 
May in the year 430 the Vandals appeared before Hippo. The 
siege continued fourteen months. Augustine did all in his power | 
to alleviate the miseries of the besieged, he consoled the dying, 
tended the wounded and fed the poor. He spoke much to his 
people on resignation to the divine will under all the scourges 
which their sins deserved, and the necessity of averting the divine 
anger by sincere penance. In the third month of the siege the 
saint was seized with a fever and from the first moments of his 
illness doubted not, but that it was a summons of God who called 
him to Himself. He ordered the penitential psalms of David to be 
written out, and hung in tablets upon the wall by his bed ; and as 
he there lay sick, he read them with abundance of tears. Not to 
be interrupted in these devotions, he desired about ten days be- 
fore his death, that no one should come to him, except at those 
times when either the physicians came to visit him, or his food 
was brought to him. This was constantly observed, and all the 
rest of his time was spent in prayer. Though the strength of his j 
body daily and hourly declined, yet his senses and intellectual 
faculties continued sound to the last. He calmly resigned his 
spirits into the hands of God, on the 2Sth of August, 430. The 
body of the saint was brought to Sardinia, and thence to Pavia, 
where they now rest in the church named after him, St. Augustine. 

PRAYER OF THE CHURCH. Attend to our supplica- 
tions, Almighty God, and by the intercession of blessed 
Augustine, Thy confessor and bishop, graciously grant the j 
effect of Thy wonted mercy to those, to whom Thou grantest i 
confidence to hope for forgiveness. Through our Lord. 

EPISTLE, (ii. Tim. iv. 1 — 8.) Dearly beloved: I charge 
thee before God and Jesus Christ, who shall judge the living 
and the dead, by his coming, and his kingdom : Preach the 
word: be instant in season, out of season: reprove, entreat, 
rebuke in all patience and doctrine. For there shall be a 
time, when they will not endure sound doctrine : but accord- 
ing to their own desires they will heap to themselves teach- 
ers, having itching ears, and wall indeed turn away their 
hearing from the truth, but will be turned unto fables. Be 
thou vigilant, labor in all things, do the work of an evan- 
gelist, fulfil thy ministry. Be sober. For I am even now 
ready to be sacrificed : and the time of my dissolution is at j 
hand. I have fought a good fight, I have finished my course, 



no 



INSTRUCTION FOR THE FEAST OF ST. ROSE OF LIMA. 



I have kept the faith. As to the rest, there is laid up for 
me a crown of justice, which the Lord the just judge will 
render to me in that day: and not only to me, but to them 
also that love his coming. 

The Gospel as on the Feast of St. Bernard. 



INSTRUCTION FOR THE FEAST OF ST. 
ROSE OF LIMA. 

[August 30 J 

^^^Mjil T. Rose was born in 1586 at Lima, the capital of 
llS^^^W Peru, of poor but noble Spaniards. Her baptismal 
^H^^^H name was Isabella, which, however, was changed 
J^^SB into Rose, at the incident of her mother one day 
HlBBiHK perceiving a beautiful rose suspended over the 
i^^^^^S e tne s ^ ee P ni S babe. The little girl was of a 
JltaJ^^fiHil most attractive exterior, and of quiet disposition 
and so amiable in her ways, that she was of universal joy to all 
the house. 

In her tenderest age she already manifested signs of her pa- 
tience and endurance in sufferings. Once the cover of a chest fell 
upon and crushed her right thumb, but she kept it quiet and con- 
cealed, until the finger had festered so badly, that the surgeon was 
obliged to amputate it; upon an other occasion, when a most painful 
cure was undertaken on her, she uttered no sound, though she 
trembled for very pain. It was the spirit of religion and selfdenial 
that enabled her to act thus. Her elder brother once happened to 
soil her hair, whilst playing with her; this vexed her a little, but 
her brother pithily retorted : " Those long hair and braids of ye 
girls are only so many snares, with which the devil tries to entangle 
and bind young men." Such words touched her to the quick; 
apprehending danger on all sides, she fled to God, her only refuge, 
entreating Him to assist her with His grace ; she offered her entire 
self to Him, vowing chastity for life, in testimony of which she cut 
off her beautiful hair. Jesus, now her only love, wonderfully led 
her to a higher spiritual life, her parents on the other hand urging 
her to partake of the vanities of the world. Her mother, proud of 
the beauty of Rose, always pressed her to dress and brush up as 
gayly as possible, poor as she was ; she would have her decorate 
her head with flowers and ribands, to use powders, to wear corals 
and beads about her neck and arms. Rose patiently suffered these 
vain commands and obeyed with bitter grief, but with the flowers 
she would press thorns upon her head; in one instance she fastened 
a wreath of flowers with a pin to her very scalp in order to suffer 
more under the appearance of vain decoration. 



INSTRUCTION FOR THE FEAST OF ST, ROSE OF LIMA. 721 




In all this things she was a most loving and selfsacrificing 
child; she labored with unwearied diligence, doing all in her power 
to assist her parents, who had sunk deeply into poverty. 

Rose as she was by name, and to some extent in fact, she also 
grew up amid many thorns. When she had arrived at the age 
suitable for marriage, she was to be espoused to the son of a rich 
widow; all negotiations had already been settled without the least 
knowledge on the part of Rose, who would by all means remain 
a faithful spouse to Jesus. Rose refused to give her hand under 
any condition, though her mother entreated, threatened and even 
chastised her with the rod; many are the troubles and the tears 
she caused to Rose, w r ho was strengthened from above to resist 
all inducements to change her holy resolution. 

When twenty years of age, she obtained permission to enter the 
third Order of St. Dominic, in w hich condition she was still allowed 
to live at her home. Having entered this state of life, she increased 



46 



722 INSTRUCTION FOR THE FEAST OF ST. ROSE OF LIMA. 

1 

her mortifications to a greater extent, than ever before ; she ate 
little and coarse food at that; she nearly always slept upon little 
blocks of wood and potsherds, at most she made use of simple 
boards; she wounded her tender body with an iron girdle, which 
she contracted so far, that it sunk deeply into her flesh; in order 
to be unable ever to relieve herself of the continual pain, she 
closed the girdle with a padlock, of which she threw away the key, 
so that she could not find it again; she always wore a wreath of 
metal from which stood forth many points, piercing her head. 

Her parents and relatives regarding this as extreme folly strove 
by every, even abusive, means to induce her to leave her prac- 
tices ; these were wounds the more painful as they were struck 
by her dearest upon earth. With the invincible power, which she 
drew from Jesus, her once suffering spouse, she would not leave 
her holy mode of life, which can only be admired, but scarcely 
imitated. Her daily occupations were prayer and labor, spending 
ten hours in work, twelve in prayer and only two in sleep. 

It is very natural, that in consequence of such exceeding mor- 
tifications she would often suffer great bodily pains; scarcely ever 
was she free from all oppressive sufferings. When broken down 
and exhausted by the many and great pains, she would try to 
conceal it as well as possible, and she suffered everything with a 
patience, which seemed more angelic than human. But this ami- 
able Rose in the garden of God could not always enjoy the con- 
solations, with which she was overwhelmed, for, besides the 
astonishing sufferings of the body, she was to pass the ordeal of 
spiritual dryness, anguish and desertion. It can not be told how 
heavily these trials bore upon her. Besides the devil himself ap- 
pearing to her visibly in all his hideous forms, she felt her soul 
all empty and overcost with an apparently impenetrable dark- 
ness. She would force the thought of a speedy death upon herself, 
in order to console herse f, but how cruelly was she deceived? 
Instead of meeting consolation she was tempted to doubt the 
immortality of her soul; moreover, the thought of being destined 
to eternal hell pressed so much upon her, that she could scarcely 
live with it. In her undaunted faith she would in spite of all 
burst out in the pitiable words: "0 my God, my gracious God, 
why hast Thou- forsaken me? my God, how long shalt Thou 
yet remain irritated at me, and how long must my heart yet sigh 
for Thee?" It seemed all should be in vain, she was ever haunted 
by the same cruel thoughts in what occupation soever she would 
find herself. — She stood the trial, and gloomy night was followed 
by a day so much the brighter; henceforth the grace of God, the 
dew of heaven, refreshed her heart, so parched by the fire of a 
terrible trial ; now she was all buried in God and nothing could 
separate her from the love of Christ. 

Our lovely saint could scarcely wait for the day of her disso- 
lution; at length the day of her heavenly espousal came on. She 



INSTRUCTION FOR THE FEAST OF ST. ROSE OF LIMA. 723 

was thirty one years of age, when she was attacked with her last 
illness ; her limbs were all paralyzed and a painful fever brought 
her near to death; physicians aid availed no more; all stood 
amazed at seeing this living image of our suffering Saviour. 

During all these pains St. Rose maintained an unspeakable peace 
of mind and the full use of her senses. Having received the holy 
Eucharist, she bade farewell to all about her and breathing the 
words "Jesus, Jesus, Jesus be with me" she expired on the 24,th 
of August, 1617. After death her body assumed the beauty of a 
living person and a sweet smile seemed to hover about her lips. 
Thus she appeared a Rose after death, as she had been during 
life. Many authentic miracles have been wrought through her 
intercession. Pope Clement X. canonized her in 1671 setting apart 
this day for her feast. — St. Rose is the first canonized saint of 
America. 

PRAYER OF THE CHURCH. Almighty God, Thou 
giver of all good, who wouldst have blessed Rose, whom Thou 
hast prevened with the dew of heavenly grace, to flourish, in 
the Indies, with the beauties of virginity and patience, grant 
us, Thy servants, that following the odour of her sweetness, 
we may deserve to become the good odour of Christ, who 
with Thee and the Holy Ghost liveth, &c. 

EPISTLE, (ii. Cor. x. 15., xi. 1 — 2.) Brethren: Let him 
that glorieth, glory in the Lord: for not he that commendeth 
himself, is approved; but he whom God commendeth. Would 
to God you could bear with some little of my folly: but do 
bear with me. For I am jealous of you with the jealousy of 
God. For I have espoused you to one husband, that I may 
present you as a chaste virgin to Christ. 

GOSPEL. (Matt. xxv. 1 — .13.) At that time: Jesus spoke 
to his disciples this parable : The kingdom of heaven shall 
be like to ten virgins, who taking their lamps went out to 
meet the bridegroom and the bride. And five of them were 
foolish, and five wise. But the five foolish, having taken 
their lamps, did not take oil with them: but the wise took 
oil in their vessels with the lamps. And the bridegroom 
tarrying, they all slumbered and slept. And at midnight 
there was a cry made: Behold, the bridegroom cometh, go ye 
forth to meet him. Then all those virgins arose and trimmed 
their lamps. And the foolish said to the wise : Give us of 
your oil, for our lamps are gone out. The wise answered, 



724 



INSTRUCTION FOE THE FESTIVAL 



saying : Lest perhaps there be not enough for us and for you, 
go you rather to them that sell, and buy for yourselves. Now 
whilst they went to buy, the bridegroom came : and they 
that were ready, went in with him to the marriage, and the 
door was shut. But at last came also the other virgins, 
- saying: Lord, Lord open to us. But he answered, saying: 
Ainen, I say to you, I know you not. Watch ye, therefore, 
because you know not the day nor the hour. 



INSTRUCTION FOR THE FESTIVAL OF THE 
HOLY GUARDIAN ANGELS. 

[The first Sunday in September J 

Why is this Festival instituted? 

Hat we may thank God, that lie has given to 
every one and each of us a particular angel, 
who leads him or her through the dangers o: 
this world to heaven; 2. that we may show 
ourselves grateful to the holy angels, who 
have done us so much good. 

Is it certain, that every one has a special Guardian- any el? 

Yes; for many passages in the Holy Scriptures attest it; ii. Mas. 
xxiii. 20, 21. — xii. Ps. xxxiii. 8.; xc. \\.~Job xxxiii. 23. — Apost. 
xii. 1(3., but especially the words of Christ: " Take heed that you 
despise not one of these little ones; for I say to you, that their 
angels in heaven always see the face of my Father who is in 
heaven" (Matt, xviii. 10.); which words of the Saviour the holy 
Catholic Church has always expounded, that to every one is given 
a Special Guardian angel. 

What is the office of Guardian any els? 

To protect us from the dangers of body and soul. So it is 
written in Ps. xc. 11.: "For he hath given his angels charge over 
thee: to keep thee in all thy ways. In their hands they shall bear 
thee up: lest thou dash thy foot against a stone," that means 
that thou dost not sin, or that any other misfortune may not be- 
fall thee. "0 what a great favor of God," exclaims St. Bernard 
at this, "0 what wonderful love! Who has commanded? .... 

God! Whom has He commanded! The angels, those noble 

spirits, who share God's home! What has He commanded them? 
. . . To protect and guard us poor mortals! Lord! what is man 
that Thou art mindful of him!" The holy Guardian angels do the 
greatest services to the soul. They protect us in dangers and 




OF THE HOLY GUARDIAN ANGELS. 



725 



temptations, warn us from evil, encourage to good, offer to God 
our prayers, stand by us in the hour of death. Yea, they minister 
to us after death, as Christ said that the poor Lazarus was car- 
ried, by the angels, into Abraham's bosom. (Luke xvi. 22.) 

Have wicked men also an holy Guardian angel? 

It is credible that the long suffering God protects the body of 
even the most hardened sinner, by an angel, that the sinner may 
not be lost before the time, but the holy angel can have no pleas- 
ure in a sinner. St. Basilius the Great says: u As smoke scat- 
ters the bees, and bad smell disperses the doves, so does horrible, 
lamentable sin turn from us the angel, the guardian of life. But 
if a sinner repents : then there is joy in heaven, as the Saviour 
asserts: There shall be joy before the angels of God upon one 
sinner doing penance!" (Luke xv. 10.) 

What do tee owe the holy Guardian angel? 

According to the doctrine of St. Bernard: 1.) Reverence on 
account of his presence, on which account we must do nothing 
in his presence we should be ashamed of before an honourable 
man; 2.) Gratitude for the solicitude he has for us; 3.) Confi- 
dence and love, by virtue of which we turn to him and entreat 
his protection in all difficulties, desires and temptations. 

What consolation does the presence of the holy Guardian angel 

give us? 

That of being fearless and courageous in all dangers of the 
body and soul, for "of whom need we be afraid," writes St. 
Bernard, "with such powerful protectors?" They cannot be con- 
quered nor be seduced away, still less seduce any one away, they 
who protect us, in all our paths. They are faithful, mighty and 
wise, why should we tremble? Only let us follow them, cling 
to them, and remain under the protection of God, the Lord of 
Heaven. 

What ought we to do on the present day? 
We ought to spend the present day in the most devout manner, 
reverencing the holy Guardian angel, and thanking him for all the 
benefits received through the course of one's whole life, ask his 
pardon for the vexation we may have caused him through our 
sins, recommend ourselves again to his protection and promise 
him constant fidelity and obedience. 

PRATER. Almighty, eternal God! Thou, who in Thy 
great goodness hast given to all mankind from their birth a 
guardian angel, grant that I may honor, love and obey my 
guardian angel, that through Thy grace and his protection, 
I may be saved and in the future may eternally behold in 
heaven Thy divine face with him and all the Saints. 



726 



INSTRUCTION FOR THE FESTIVAL 



ye holy guardian angels, defend us in the combat that 
we may not perish on the dreadful day of judgment. 

At the commencement of the mass the Church sings: Bless 
the Lord, all ye his angels: you that are mighty in 
strength, and execute his word, hearkening to the voice 
of his orders. Allel. Allel. Bless the Lord, my soul! 
let all that is within me praise his holy name. (Ps. cii.) 
Glory he to the Father, &c. 

PRATER OF THE CHURCH. God , who. in Thy wonder- 
ful providence, hast been pleased to appoint Thy holy angels 
as our guardians : mercifully hear our prayers, and grant 
that we may rest secure under their protection, and enjoy 
their fellowship in heaven for ever. Thro'. 

LESSOR. {Exod. xxiii. 20—23.) Thus saith the Lord God: 
Behold, I will send my angel, who shall go before thee, and 
keep thee in thy journey, and bring thee into the place that 
I have prepared. Take notice of him, and hear his voice, and 
do not think him one to be contemned : for he will not for- 
give when thou hast sinned, and my name is in him. But if 
thou wilt hear his voice, and do all that I speak, I will be 
an enemy to thy enemies, and will afflict them that afflict 
thee. And my angel shall go before thee. 

GOSPEL. {Matt, xviii. 1 — 10.) At that time: The dis- 
ciples came to Jesus saying: Who, thinkest thou is the greater 
in the kingdom of heaven? And Jesus calling unto him a 
little child, set him in the midst of them, and said: Amen I 
say to you, unless you be converted, and become as little 
children, you shall not enter into the kingdom of heaven. 
Whosoever therefore shall humble himself as this little child, 
he is the greater in the kingdom of heaven. And he that 
shall receive one such little child in my name, receiveth me. 
But he that shall scandalize one of these little ones that be- 
lieve in me, it were better for him that a mill-stone should 
be hanged about his neck, and that he should be drowned in 
the depth of the sea. Wo to the world because of scandals. 
For it must needs be that scandals come : but nevertheless 
wo to that man by whom the scandal cometh. And if thy 
hand or thy foot scandalize thee, cut it off, and cast it from 



OF THE HOLY GUARDIAN ANGELS. 



727 



thee. It is better for thee to go into life maimed or lame, 
than having two hands or two feet, to be cast into everlast- 
ing fire. And if thy eye scandalize thee, pluck it out, and 
cast it from thee. It is better for thee having one eye to 
enter into life, than having two eyes to be cast into hell fire. 
See that you despise not one of these little ones : for I say to 
you, that their angels in heaven always see the face of my 
Father who is in heaven. 

LESSONS. I. Christ had often distinguished the holy apostle 
Peter above the other apostles— particularly on account of the zeal 
of his faith, upon which the others, not yet enlightened by the 
Holy Ghost, became jealous and addressed Jesus with this ques- 
tion: Who is the greatest in the kingdom of heaven? Jesus, who 
saw into the recesses of their hearts and knew well that true hu- 
mility was yet wanting to the apostles, took a child, placed it in 
their midst and said: "If you do not become as humble, simple, 
open, confiding and believing as children, ye cannot enter into the 
kingdom of heaven, but if ye become as humble in mind as a 
child: ye will not only gain the kingdom of heaven, but gain the 
highest place there.— What a high and necessary virtue is then 
humility ! 

II. From the dreadful punishment, which Christ threatens him 
who scandalizes a child— that is to say, who seduces him by words 
or actions to wickedness — is to be inferred, what a dreauful sin 
scandal is. It is indeed not possible, as Christ says, on account of 
the great moral depravity of the children of men, that scandals 
should not come, but "Woe to that man by whom the scandal 
cometh." What a sin must that be, at whose wickedness the gentle 
Jesus cries out: "Woe!" — Beware of giving any one occasion 
to sin, that upon you this woe may not come! 

III. Christ commands us to cut off and throw away the mem- 
bers that offend us, whereby He wishes to teach us, that if we 
love anything in the world as well as a hand or an eye and it gives 
us occasion to sin, we must separate ourselves from it earnestly 
and at once.— If therefore thou observest that thine heart has 
pleasure in anything, in a person, in a company, that does not lead 
to God, but rather to sin: then leave and forsake it, for it is better 
to lose a temporal thing, an earthly joy, for the sake of God, than 
to suffer eternal torment. 

IV. But the strongest motive, which is to keep us from causing 
any scandal, is because we offend God and afflict the holy angels 
by such an offence, who for this will one day be our severest and 
strictest accusers. 



728 



INSTRUCTION FOR THE FEAST OF MARY S 

NATIVITY. 

f September 8 J 

7 Why does the Church celebrate this festival? 
Ecause the day of the blessed Virgin's birth, which 
was so holy and immaculate, is one of universal 
joy to the whole world. 

Why then does Mary's birth cause such great joy? 
To this the Church answers beautifully with 

< T ~ i the Antiphon of the Magnificat, which says: "0 

Virgin, Mother of God, Thy birth has announced joy to the whole 
world, for from Thee, has proceeded the Sun of Justice, Christ 
our Lord, who, by taking away the curse, has shed benediction 
and, who by confounding death, has given us everlasting life." 
This curse, caused by our first parents' sin in paradise, burdened 
the whole earth and especially mankind, for " sin, having come 
into the world by one man, it passed upon all, since all have 
sinned in this one." 

It was in consequence to original sin, that mankind was cover- 
ed with such a darkness, that led men to ignore their Creator, 
whilst they on the other hand prostrated themselves to creatures 
and adored idols of their own construction. 

Finally the hour of redemption had come. The infant was 
born, who was predestined by God to become the mother of the 
promised Saviour, and who was consequently to crush the head of 
the serpent. How then ought this festival to spread joy through 
the world, since after such ardent desires salvation is at last 
about^to appear ! For Jesus, the Saviour, our Lord and God, the 
Light of the world, the Sun of Justice, is to come forth from Mary; 
that darkness, which had overshadowed all nations is about to 
disappear, the knowledge of God shall abound, the bonds of sin, 
in which mankind lay fettered, shall be loosed, the curse so long 
resting upon creation shall be taken away,— in a word, the ful- 
ness of benediction shall reign upon earth. To-day even death is 
put to shame, for she is born, from whom shall come forth the 
Conqueror of death, who, depriving death of its sting, shall guide 
us unto perpetual life. Such are the glorious hopes, that Mary's 
birth awakes in us, promising at the same time the speedy fulfil- 
ment of them. Then, as St. Peter Damian says, let us rejoice in 
Mary, the most blessed Mother of God, for she bears a new mes- 
sage unto the world, being the beginning of man's salvation; let 
us rejoice in the day, on which was born the Queen of the World, 
the Gate of Heaven, the Portal of Paradise, the Tent of God, the 
Star of the Sea and the Ladder of Heaven, upon which the Su- 
preme King in infinite humility deigned to descend to us, and 




INSTRUCTION FOR THE FEAST OF MARY'S NATIVITY. 729 

upon which we may rise from our dust to heaven. To-day the most 
glorious Virgin is born, from whom shall proceed, as a bridegroom 
from his chamber, the most beautiful of the sons of man ; to-day she 
leaves her mother's womb, who deserves to be the temple of God. 

At the Introit of the Mass the Church sings: All the rich 
among the people shall entreat thy countenance: after 
her shall virgins be brought to the king: her neigh- 
bours shall be brought to thee in joy and gladness. My 
heart hath uttered a good word: I speak my works to 
the King. {Ps. xliv.) Glory, &c. 

PRAYER OF THE CHURCH. Grant, we beseech Thee, 
Almighty God, that Thy faithful, who rejoice under the name 
and protection of the most blessed Virgin Mary, may, by her 
pious intercession, be delivered from all evils here on earth, 
and be brought to the eternal joys of heaven. Thro 1 . 

LESSON. (Prov. viii. 22—35.) The Lord possessed me in 
the beginning of his ways, before he made any thing, from 
the beginning. I was set up from eternity, and of old, before 
the earth was made. The depths were not as yet, and I was 
already conceived; neither had the fountains of waters as 
yet sprung out; the mountains with their huge bulk had not 
as yet been established : before the hills I was brought forth ; 
he had not yet made the earth, nor the rivers, nor the poles 
of the world. When he prepared the heavens, I was present: 
when, with a certain law and compass, he enclosed the 
depths; when he established the sky above, and poised the 
fountains of waters; when he compassed the sea with its 
bounds, and set a law to the waters that they should not 
pass their limits; when he balanced the foundations of the 
earth; I was with him, forming all things, and was delight- 
ed every day, playing before him at all times, playing in the 
world : and my delights were to be with the children of men. 
Now, therefore, ye children, hear me: blessed are they that 
keep my ways. Hear instruction, and be wise, and refuse it 
not. Blessed is the man that heareth me, and that watcheth 
daily at my gates, and waiteth at the posts of my doors. He 
that shall find me, shall find life, and shall have salvation 
from the Lord. 

EXPLANATION AND APPLICATION. Above all this lesson 
is a eulogy on the divine, uncreated Wisdom, the eternal Son of 
God, through whom all is made, arranged and provided for, who 



I : ■ — 

730 INSTRUCTION FOE THE FEAST OF MARY'S NATIVITY. 

rejoices at and loves his works, and invites man to love, follow 
and worship Him, whilst He extends to him temporal and eternal 
happiness in turn for it. The Church, however, reads this lesson 
on this festival, because the most of it is also applicable to Mary. 
For, truly, she can be said to excel all creatures in holiness, and 
to enjoy a place nearer to God, than any other being. And for 
this reason does the Church refer to her these words of the Wise 
Man: "I came out of the mouth of the Most High, the first-born 
before all creatures." (Eccli xxiv. 5.) For she is, as says St. 
Richard, the most worthy of all, and that no one can ever arrive 
at the full measure of her purity or any other of her supernatural 
gifts; nor does therefore any creature display the wonders of 
God's bounty in a degree equal to that of Mary. Do thou then 
also, pious soul, admire this masterwork of the Almighty and 
rejoice in it. But let not mere admiration suffice, hear the words, 
that Mary addresses to you in this lesson: "Now, therefore, ye 
children, hear me: ''Blessed are they that keep my ways" (Prov. 
yiii. 32.), which means, follow her footprints, walking before God 
in humility, innocence and meekness as she has done. "Blessed 
is the man that heareth me, and that watcheth daily at my gates, 
and waiteth at the posts of my doors." (Id. 34.) According to St. 
Alphonsus Mary also calls upon us: "Blessed he, who listeneth 
to my counsels, and fatigueeth not at the gate of my mercy, in- 
voking my intercession and aid. He that shall find me, shall find 
life, and shall have salvation from the Lord." St. Bonaventure 
also exclaims: "Ye all, who thirst for the kingdom of God, 
hear what is promised you, namely life and salvation, if ye but 
honor Mary." Therefore often make use of the following words 
of St. Chrysostom : "Hail Mary, Mother of God and of us, hail 
heaven in which dwelleth God Himself, hail Throne of grace, 
whence God distributeth his graces unto us, oh, ever intercede for 
us with Jesus, so that owing to thy prayer we may obtain pardon 
of our sins and eternal happiness." 

GOSPEL. (Matt i. 1 — 16.) The book of the generation 
of Jesus Christ, the son of David, the son of Abraham. Abra- 
ham begot Isaac; and Isaac begot Jacob; and Jacob begot 
Judas, and his brethren; and Judas begot Phares and Zara 
of Thamar; and Phares begot Esron; and Esron begot Aram; 
and Aram begot Aminadab ; and Aminadab begot Naasson; 
and Naasson begot Salmon; and Salmon begot Booz of Ra- 
hab; and Booz begot Obed of Ruth; and Obed begot Jesse; 
and Jesse begot David the king. And David the king begot 
Solomon, of her that had been the wife of Urias; and Solo- 
I mon begot Roboam; and Roboam begot Abia; and Abia begot 

I : '_ 



INSTRUCTION FOR THE FEAST OF MARY'S NATIVITY. 731 

Asa; and Asa begot Josaphat; and Josaphat begot Joram; 
and Joram begot Ozias; and Ozias begot Joatham; and Joa- 
tham begot Achaz; and Achaz begot Ezechias; and Ezechias 
begot Manasses; and Manasses begot Amon; and Anion begot 
Josias; and Josias begot Jechonias and his brethren, in the 
transmigration of Babylon. And, after the transmigration 
of Babylon, Jechonias begot Salathiel ; and Salathiel begot 
Zorobabel; and Zorobabel begot Abiud; and Abiud begot 
Eliacim; andEliacim begot Azor; and Azor begot Sadoc; and 
Sadoc begot Achim; and Achim begot Elind; and Elind begot 
Eleazar; and Eleazar begot Mathan; and Mathan begot Ja- 
cob; and Jacob begot Joseph, the husband of Mary, of whom 
was born Jesns, who is called Christ. 

Why does St. Matthew commence his gospel by enumerating 
Christ's birth according to the flesh? 

In order to confute those sectarians, who denied, that Christ 
has a real body, maintaining that it was but a phantom-body. 
Hence it is, that St. Matthew enumerates singly the forefathers 
from whom Christ descended according to His sacred humanity. 

Why are even sinful women mentioned in the genealogy of Christ? 

In order to show, that Christ, who for the sake of sinners came 
down from heaven, disdained not to descend from such, thus to in- 
spire all sinners with the hope of salvation and to extinguish the 
sins of all. Moreover, this is to teach us, that we need not blush 
at the faults of parents or relatives, provided we share them not; 
nor need we at all be ashamed of their humble conditions, in like 
manner as genuine nobility is displayed in own virtues and not in 
the deeds of ancestors. 

Why is Joseph's, and not Mary's, genealogy read? 

Because it was custom among the Jews, that wards should re- 
ceive the name, and also inherit the rights of their fosterfathers, 
such as Joseph was to Jesus;' and Mary, being the only daughter 
of her father and therefore sole heiress, was obliged to take a 
husband out of her own tribe and family, according to the law 
(iv. Mos. xxxvi. 6.); hence it follows also that Mary was of the tribe 
of David. St. Luke details this in chapter iii. (23—33.) of his gos- 
pel, where he gives Mary's genealogy, enumerating her ancestors 
from Adam to Heli, that is Joachim , the father of Mary. 
Why does St. Matthew not say, Joseph begot Jesus, but only mentions 
Joseph as Mary's husband? 

To evince, that Jesus was not begotten in Mary by Joseph, 
but supernaturally by the Holy Ghost. {Luke i. 31—35.) 



732 



INSTRUCTION FOR THE FEAST 



most pure and spotless Virgin! how beautiful and perfect 
thou art. Never hast thou suffered from a single stain. I desire, 
that all the -world should recognise thee as that perfect and spot- 
less dove, which thy divine bridegroom declares thee to be; as 
that closed up garden, the favorite d\velling place of God, as that 
white lily growing among thorns, that is the children of Adam, 
who come into the world already sullied with sin and as enemies 
to God. I too am born a sinner, yea, after baptism I have volun- 
tarily stained my soul with sins. Oh, then, immaculate Mother, 
do thou assist me in recovering my innocence, so that Jesus, thy 
Son, may at the hour of my death receive me into the number of 
his elect. Amen. 




INSTRUCTION FOR THE FEAST OF THE 
EXALTATION OF THE HOLY CROSS. 

[September 14] 

From what does this feast derive its name? 

Rom the consecration of the Church of the holy 
Cross at Jerusalem, built by the Emperor Con- 
stantine, Son of St. Helena, and in which on 
this day the wood of the holy Cross is upheld 
for public veneration. 

When was this festival with especial solemnity celebrated? 
When the Cross, which Cosroes, King of the Persians, had 
captured at the conquest of Jerusalem and had for forty years in 
his power, was recaptured by the Emperor Heraclius, who carried 
it himself on his own shoulders to Mount Calvary into the Church 
of the holy Cross. 

What miracle occurred on this occasion? 

When, the Emperor from reverence wished to carry the Cross 
upon his own shoulders to its appointed place, he was unable to 
lift it, until, advised by the Patriarch Zacliarias, he laid aside his 
imperial garments, clothed himself poorly, took off his shoes, and 
made himself like the humble Saviour. 

Let us learn from this, how the divine Saviour dislikes extra- 
vagance in dress, and how in all humility and poverty we should 
follow Him who was poor and humble. 

[For farther Instruction on the holy Cross, as also the Epistle 
of this day, see the Festival of the Finding of the Jwly Cross.] 

GOSPEL. (John xii. 31 — 36.) At that time: Jesus said 
to the multitude of the Jews : Now is the judgment of the 
world : now shall the prince of this world be cast out. And 



OF THE EXALTATION OF THE HOLY CROSS. 733 

I, if I be lifted up from the earth, will draw all things to 
myself. (Now this he said signifying what death he should 
die.) The multitude answered him : we have heard out of the 
law, that Christ abideth for ever: and how sayest thou: The 
Son of Man must be lifted up ? Who is this Son of Man ? 
Jesus therefore said to them: Yet a little while, the light is 
among you. Walk whilst you have the light, that the dark- 
ness overtake you not. And he that walketh in darkness, 
knoweth not whither he goeth. Whilst you have the light, 
believe in the light, that you may be the children of light. 

PRAYER OF THE CHURCH. God, who this day fillest 
Thy people with joy, by the yearly solemnity of the Exalta- 
tion of the Holy Cross : grant, we beseech Thee, that as we 
believe the sacred mystery of our redemption in this mortal 
life, so we may feel the effects thereof in the life to come. 
Thro'. 

SHORT INSTRUCTION ON THE WAY OF THE CROSS. 

TWhat is meant by the Way of the Cross? 
He Way of the Cross is a devotion, approved by the Pope, 
in which, as the custom was in old times, we commemorate 
Christ's sufferings, and especially the last journey to Mount 
Calvary. 

How did this devotion originate? 
In this manner: The path-way which our Lord Jesus Christ had 
to follow from Jerusalem to Mount Calvary, where He suffered 
the death of the cross, was the real Way of the Cross. His 
holy Mother and other pious women as also the beloved disciple 
St. John, went this painful way with Him (Matt, xxvii. 56. ; John 
xix. 25, 26.), and the apostles and early Christians animated by 
veneration for these places, made sacred by the sufferings and 
death of Jesus, often followed the same path-way. In the same 
spirit in later times came many from the most distant countries 
to Jerusalem, to visit these sacred places and fire their devo- 
tion. In time pictures, representing different scenes in the suf- 
ering of our Lord, were erected along this route and were called 
Stations; and when the Saracens conquered the Holy Land, 
so that visits to it were most perilous, the Roman pontiffs per- 
mitted the erection of stations of the cross in other countries. 
The first to erect stations in their Churches, were members of the 
Franciscan Order, and by degrees this devotion, supported by 
the Roman pontiffs and favored by indulgences, spread through- 
out the entire Church. A path- way was sought which led to ele- 



734 INSTRUCTION FOR THE FEAST OF ST. MATTHEW, APOSTLE. 



vated ground ; this elevation was called the Mount of the Cross 
or Mount Calvary, and along the route pictures representing our 
Lord's sufferings, as related by the evangelists or made known by 
tradition, were erected, or else the pictures were hung in Churches, 
and the place where they stood or the pictures themselves, were 
called stations ; there are generally fourteen of these. 

Is the practice of this devotion of the Way of the Cross of great 

value ? 

Next the Sacrifice of holy Mass and holy Communion, there 
is certainly no devotion which better represents to us the suffer- 
ings and death of Christ than the Way of the Cross. St. Albert 
the Great says: " A simple remembrance of Christ's sufferings is 
worth more than fasting on bread and water on every Friday 
for a year, and scourging one's self until the blood comes." St. 
Bernard gives us the reason of this, when he says: "Who can 
consider the sufferings of Christ and be so devoid of religion as 
to remain untouched by them? so proud, that he will not humble 
himself, so vindictive, that he will not forgive, so fond of pleasure, 
that he will not abstain from it, so hardhearted, that he does not 
repent of his sins?" And St. Augustine says: "What pride, what 
avarice, what anger can be cured otherwise than by the humility, 
by the poverty, the patience of the Son of God? And all these 
virtues are found in careful meditation on that way of pain which 
our Saviour went, and along which we should follow Him." On 
this account several of the popes, among others Clement XII. and 
Benedict XIV., have granted many indulgences for the perform- 
ance of this devotion, indulgences which may be applied to the 
suffering souls in purgatory. 

[For the manner of meditating on the sufferings of Christ, see 
the Instruction for Good Friday.] 



INSTRUCTION FOR THE FEAST OF ST. 
MATTHEW. APOSTLE. 




[ September 21 J 



Atthew, before his conversion called Levi, 
was a Galilean, a son of Alpheus (Mark ii. 14.), 
consequently a brother of St. James the Less, 
another of the apostles. (Mark iii. 18.) Mat- 
thew was a collector of the toll which the 
jtep^4 Jews were obliged to pay to the Boman em- 
perors, and was called from his custom- 
house by our Lord to be an apostle. In his gospel which he 
wrote later, he calls himself from humility always by his early 
designation, Matthew the Publican. He followed Jesus faith- 



INSTRUCTION FOR THE FEAST OF ST. MATTHEW, APOSTLE. 735 

fully, and after the descent of the Holy Ghost remained, as the 
historical writers Eusebius and Epiphanus inform us, in Judea 
and its neighborhood, until just before the destruction of Jerusa- 
lem when the apostles dispersed, and went into foreign lands to 
preach the doctrine of Christ. When obliged to separate from the 
recent converts in Jerusalem, Matthew wrote his gospel to leave 
with them in place of his presence among them, and was the first 
to write concerning our Lord's life upon earth. He led a rigorous 
life, prayed much, never touched meat, and lived on herbs, roots, 
and wild fruits. He was at last stabbed by the Ethiopian King 
Hirtakus, as the generality of writers inform us, while standing 
at the altar and offering the sacrifice of Mass, because the saint 
had refused consent to the king's marriage with the virgin Eugenia 
who was dedicated to God. His sacred remains were, in the tenth 
century, brought to Salerno, Naples, where they are still highly 
venerated. 

Matthew was the first to write a gospel. How proper it is, 
that he who after many sins becomes converted, should be the 
first to announce the infinite mercy of the Redeemer who came 
into this world not to call the just, but sinners. 

In the Introit of the Mass, the Church sings : The mouth 
of the just man shall meditate wisdom, and his tongue 
speak judgment: the law of his God is in his heart. Be 
not emulous of evil doers, nor envy them that work 
iniquity. Glory, &c. 

PRAYER OF THE CHURCH. Grant, Lord, we may 
be aided by the prayers of blessed Matthew, the apostle and 
evangelist : that what we cannot obtain by our own weak- 
ness, may be granted us by his intercession. Thro'. 

LESSON. {Ezech. i. 10—14.) The likeness of the four 
living creatures was this : there was the face of a man, -and 
the face of a lion on the right side of all the four ; and the 
face of an ox on the left side of all the four; and the face of 
an eagle over all the four. And their faces and their wings 
*were stretched upward: two wings of every one were joined, 
and two covered their bodies. And every one of them went 
straight forward : whither the impulse of the spirit was to 
go, thither they went, and they turned not when they went. 
And as for the likeness of the living creatures, their appear- 
ance was like that of burning coals of fire, and like the ap- 
pearance of lamps. This was the vision running to and fro 
in the midst of the living creatures, a bright fire, and light- 
ning going forth from the fire. And the living creatures ran 
and returned like flashes of lightning. 



736 INSTRUCTION FOR THE FEAST OF ST. MATTHEW, APOSTLE. 

EXPLANATION. The four living creatures who were Che- 
rubim, that is, powers of heaven, many holy fathers understand 
to be emblems of the four Evangelists, as these represent Christ 
in His fourfold attributes of Man, King, Priest, and God. The 
emblem of man is given, therefore, to St. Matthew, because he 
relates the birth of Christ according to humanity; of a lion to St. 
Mark, because he describes Christ as King; of an ox who was 
slaughtered by the Jews as a sacrifice to St. Luke, because he re- 
presents Christ as High Priest who was Himself the sacrifice ; of 
an eagle to St. John, because he soared like an eagle to the heav- 
enly heights, and relates the divinity of Christ and His eternal 
origin. 

Let us agree with heart and with lips to the sacred doctrines 
of the four Evangelists, and let us be staggered by nothing we 
find in their writing. 

GOSPEL. (Matt. ix. 9 — 13.) At that time: Jesus saw a 
man sitting in the custom-house, named Matthew; and he 
said to him: Follow me. And he arose up, and followed him. 
And it came to pass as he was sitting at meat in the house, 
behold many publicans and sinners came, and sat down with 
Jesus and his disciples. And the Pharisees seeing it, said to 
his disciples: Why doth your master eat with publicans and 
sinners? But Jesus hearing it, said: They that are in health, 
need not a physician, but they that are ill. Go then and 
learn what this meaneth. I will have mercy, and not sacri- 
fice. For I am not come to call the just, but sinners. 

Why were the publicans so hated by the Jews ? 

Because the Jews regarded it as most unjust and sinful, that 
they should be subjected to the pagan Romans and obliged to pay 
taxes to them, and as the publicans hired the collection of the 
taxes from the Romans, and were desirous to receive a large pro- 
portion of them for themselves, they were guilty of much injus- 
tice and extortion, were therefore hated by the Jews, and regarded 
as so unprincipled, that the words publican and sinner became 
synonymous. 

What do we learn from Matthew's immediate followiny of Christ? 

That we should at once obey the call to penance, that Christ 
may not cease to call, and draw His grace from us ; that we should 
not only avoid sin but also the occasions of it, as Matthew not 
only avoided sin, but abandoned the business of a publican, which 
gave him opportunities for sin, and followed Christ. 



INSTRUCTION FOR THE FEAST OF ST. MATTHEW, APOSTLE. 73? 

How did he live after his conversion? 
After his conversion Matthew strove to be like Christ poor 
and humble, meek and patient, good and charitable ; for he who 
wishes to follow Christ, must walk as He walked {John ii. 6.), 
must take up his cross of daily trials, and patiently carry it after 
Christ. Matthew did this unceasingly all his life. 

Why was Jesus willing to eat with sinners ? 

That He might use the occasion to convert them by giving 
their souls His words for food. 

Well would it be for us, if at our meals, instead of vain and 
often quarrelsome conversation, we were to speak of God and, 
sacred things, thus gaining by God's grace souls for God and 
heaven, and promoting His honor. As St. Dionysius says, among 
all good things which are agreeable to God, the greatest, the di- 
vine one, so to say, is to aid in the conversion of sinners. 

Who are those in health, who the sick, who the physician? 

Those in health are the just who live in the grace of God. 
what a valuable life is this, and what great care is required to 
preserve it! The sick are the sinners, for every sin makes the soul 
unclean, wounds and even kills it, that is, robs it of the grace and 
good-pleasure of God, in which consists the spiritual life of the 
soul. How hateful, then, is sin, which steals from her the highest 
good ! The physician is Christ, of whom it is said in Psalm cvi. : 
He sent his word (Christ) and healed them. If thou hast 
sinned, go to this physician to be healed, that thou mayst regain 
thy soul's health. 

Why does Christ say : I will have mercy and not sacrifice? 

Because the Pharisees thought every thing of external sacri- 
fice and considered if they only diligently offered, that they were 
already pleasing to God, even though they showed no mercy and 
combatted not against their corrupt inclinations to anger, envy, 
malice, and pride. But the sacrifice of our prayers, our good 
works and mortifications, will not please God, unless they come 
from pure love to Him, far less if they come from a proud, vin- 
dictive and impure heart, and if we out of regard for ourselves fail 
to do deeds of mercy to our neighbor. 

What did Christ mean by saying : I am not come to call the 
just hut sinners? 

Sts. Hilary, Jerome and Bede understand these just to be the 
Pharisees, who pretended to be just in all things, and would not 
receive the call of Jesus, even if he had called them ; Jesus know- 
ing this, he called those, whom the Pharisees regarded very great 
sinners, who, however, humbly heard and followed the call of 
Jesus. 



47 



738 



INSTRUCTION FOR THE FEAST 



PRAYER TO ST. MATTHEW. holy Apostle, who after 
thy conversion didst prepare Christ a fine banquet, and a yet 
more glorious feast for us in thy holy gospel, for it is like 
the book which the angel gave to Ezechiel to eat and which 
was as sweet as honey in his mouth (Ezeeh. iii. 3.), may it 
be a food for my soul. Implore for me the grace to read it 
with attention and in the spirit and meaning of the holy 
Catholic Church, to meditate upon it, and to live in accordance 
with thy words, written by inspiration of the Holy Ghost, 
so that I may say with the Psalmist: How sweet are thy 
words to my palate; more than honey to my mouth. 
(Ps. cxviii. 103.) 



INSTRUCTION FOR THE FEAST OF THE 
HOLY ARCHANGEL MICHAEL. 

[September 29.] 



He Prophet Daniel calls the holy Angel Michael 
the prince of the angels (x. 13.); the holy 
Apostle Judas names him an archangel, and 
John in the Apocalypse describes the contest 
between him and Lucifer, in which St. Michael 
drove the other out of heaven. Who then can 
■j — -« doubt, that the Archangel Michael from the 
beginning of the world's creation has been highly honored by God? 
Several miraculous visions of this holy archangel on Mount Gar- 
gano in Italy and at Tuba in France, and many wonderful graces 
which God granted trough his intercession, gave special occasion 
in the sixth and seventh centuries to his public veneration and to 
the instituting of festivals in his honor. He is also deserving of 
special honor, because God has given him to His holy Church 
as her protector, as He had previously given him to the Jewish 
synagogues ; as he carefully guarded the Jewish people entrusted 
to him, so he guards the children of God's Church, placed under 
his care, preserving them in the true faith, defending them 
against temptations in life, but especially against the attacks 
of Satan in the hour of death, for which reason our mother, the 
Church, exhorts us often to turn to this holy archangel, saying: 
"Holy Archangel Michael, protect us in the battle, that we may 
not perish at the terrible judgment. " 

The Introit of Mass as on the Feast of the Guardian Angels, 
as also the Gospel, which treats of scandal, is read on this day, 
because St. Michael so bravely resisted the scandal of Satan, 




OF THE HOLY ARCHANGEL MICHAEL. 



739 



conquering him and driving him with his followers from heaven. 
{Apoc. xii. 7 — 9.) 

PRAYER OF THE CHURCH. God, who, by a wonder- 
ful order, hast regulated the ministry of angels and men, 
grant that those who are always ministering before Thee 
in heaven, may defend our lives here on earth. Thro 1 . 

LESSON. (Apoc. i. 1 — 5.) In those days: God gave unto 
him to make known to his servants the things which must 
shortly come to pass : and signified, sending by his angel to 
his servant John : who hath given testimony to the word of 
God, and the testimony of Jesus Christ, what things soever 
he hath seen. Blessed is he, that readeth and heareth the 
words of this prophecy: and keepeth these things which are 
written in it. For the time is at hand. John to the seven 
churches which are in Asia. Grace be unto you and peace 
from him that is, and that was, and that is to come, and 
from the seven spirits which are before his throne; and from 
Jesus Christ, who is the faithful witness, the first begotten of 
the dead, and the prince of the kings of the earth, who hath 
loved us, and hath washed us from our sins in his own blood. 

EXPLANATION. This lesson is the beginning of the my- 
sterious revelation which St. John received on the Island of Pat~ 
mos, and in which in a series of allegories he presents a perfect 
picture of the fate of the Church of God from its first contest 
until its final victory at the end of the world. The seven spirits 
before the throne of God, are those holy angels to whom G<.d has 
given the greatest power to work for our salvation, among them 
the holy Archangel Michael. 

See how good God is to us, since He gives us such powerful 
spirits, the nearest to His throne, to be our special protectors. 

[For the Gospel see the Feast of the Guardian Angels.] 

PRAYER TO THE ARCHANGEL MICHAEL. 
Great prince of heaven, St. Michael, I commend my body 
and soul to thy protection, from this day henceforth I choose 
thee for my daily protector and intercessor, and I beseech 
thee graciously to assist me now and at all times, but espe- 
cially at the end of my life. Keep me from timidity and 
obtain for me from God the remission of my sins and com- 
plete resignation to His divine will, so that my soul, consoled 
and cheerful, may leave my body ; receive her then accord- 
ing to thy office, and lead her through the ranks of thy holy 



47* 



740 INSTRUCTION FOR THE FESTIVAL OF THE HOLY ROSARY. 



comrades to the face of God, in the enjoyment of whose pre- 
I sence she will be eternally blessed. Amen. 



INSTRUCTION FOR THE FESTIVAL OF THE 
HOLY ROSARY. 

[On the first Sunday in October.] 

Hen St. Dominic, in 1208, had preached for a long time 
with burning zeal against the heresy of the Albigenses, 
but had moved but few to return to the Church, he redoubled his 
prayers and penitential works, turning himself with special devo- 
tion to the Queen of Heaven, Mary, praying to her with tears to 
move the hearts of these heretics and to assist him in his labors 
for the salvation of souls. The Mother of Mercy then appeared 
to him and taught him the prayer of the rosary, w T hich he then, 
strengthened by the high privilege shown him by the Mother of 
God, everywhere announced and taught. In a short time over a 
hundred thousand heretics were brought back to the bosom of the 
holy Catholic Church, and the devotion spread rapidly over the 
whole Christian world. Fraternities were formed and the Supreme 
Pontiff permitted the Brothers Preachers, to celebrate the Festival 
of the Rosary; this was observed with great solemnity. On the 
seventh of October of the 1571, the Christians, under the special 
protection of Mary, the Queen of Heaven, gained a glorious vic- 
tory over the Turks, the Festival of the Rosary being at that 
time celebrated at Rome and in the provinces with public pro- 
cessions, in order that by her intercession the Turks might be 
restrained in their oppressions. This victory was justly con- 
sidered as the effect of Mary's intercession, and the holy Pope 
Pius V. instituted a festival of gratitude for this day, which was 
called "Mary of Victory". This was united by Pope Gregory XIII. 
with the Festival of the Rosary and fixed for the first Sunday in 
October. On account of a victory gained by Mary's intercession 
over the Turks, Pope Clement XL ordered it to be celebrated by 
the whole Church, "that the hearts of the faithful might be 
thereby incited to the greater veneration of the blessed Virgin, 
and that the grateful remembrance of the great help, received 
from above, might never pass away. " 

What is the rosary ? 

It is a form of prayer in which there is said the Apostles' 
Creed, the doxology "Glory be to the Father, &c", and fifty 
times the "Hail Mary", with an "Our Father" before each ten 
"Hail Marys"; each decade of "Hail Mary" is followed by a 
meditation upon one of the mysteries of the redemption. This is 
the smaller and more common rosary. The larger consists of the 




INSTRUCTION FOE THE FESTIVAL OF THE HOLY EOSARY. 741 




apostles' creed, of fifteen decades, every decade of ten "Hail 
Mary", preceded by an "Our Father", and of fifteen meditations 
on the mysteries of our redemption. It is called the psalter, be- 
cause it contains a hundred and fifty "Hail Marys" as David's 
psalter contains a hundred and fifty psalms. 

This prayer is called the rosary, because every Hail Mary is 
like a flower in the wreath crowning the heavenly Queen, whom 
the Church calls by the significant title of " Mystical Rose ". Every 
rose has green leaves and sharp thorns besides the flower itself: 
in the rosary the thorns represent the sorrowful, the green leaves 
the joyful, and the flower the glorious mysteries of the redemp- 
tion which are meditated upon in the rosary. The holy fathers 
also compare this devotion to a crown, of which they say: "Its 
twelve diamonds are the twelve articles of the apostles' creed, the 



742 INSTRUCTION FOE THE FESTIVAL OF THE HOLY ROSARY. 

fifteen "Our Fathers" so many brilliant golden stars, and one 
hundred and fifty "Hail Marys" roses." 

How many parts are there in the rosary ? 
Three: the joyful, the sorrowful, the glorious. 

I. The joyful are the first five decades by which we recall 
and meditate upon the mysteries of the incarnation and the joy 
of Mary's heart in her divine child: 

1. Whom thou hast conceived while still a virgin; 

2. Whom thou hast borne to Elizabeth ; 

3. Whom thou, still a virgin, hast brought forth; 

4. Whom thou hast offered to God in the temple ; 

5. Whom thou hast found in the temple. 

This rosary is usually said from Advent until Lent during which 
time the Church commemorates the joyful coming of Christ. 

II. The sorrowful has also five decades in which are espe- 
cia^y represented for meditation the sorrowful mysteries of the 
sufferings of Christ : 

1. Who sweat blood for us; 

2. Who was scourged for our sins; 

3. Who was crowned with thorns; 

4. Who bore the cross for us ; 

5. Who died on the cross for us. 

This rosary is usually said during Lent, because the Church at 
that time places the sufferings of Jesus especially before us. 

III. The glorious mysteries have likewise five decades, in 
which we meditate upon the glory of Christ and His blessed Mo- 
ther, and we commemorate Him : 

1. Who rose from the dead; 

2. Who ascended into heaven ; 

3. Who sent down the Holy Ghost; 

4. Who received thee, Virgin, into heaven; 

5. Who crowned thee, Virgin, in heaven. 

This rosary is said from Easter to Advent, because the Church 
then presents us these mysteries for our veneration and meditation. 

Are the unbelievers, and those ivho call themselves enlightened Ca- 
tholics, right when they look with contempt upon the rosary ? 

Certainly not, for they despise that which they neither practise 
nor understand; for whoever considers the arrangement and sig- 
nificance of this most honorable prayer, must esteem it most 
highly and practise it for His soul's salvation. Without taking 
into consideration that the greatest saints said this prayer daily, 
such saints as St. Francis de Sales, St. Alph<msus Liguori, and 
others, it is a confession of our holy Roman Catholic faith, a re- 
peated adoration of the Most Holy Trinity, and an authorized 



INSTRUCTION FOE THE FESTIVAL OF THE HOLY ROSARY. 743 

veneration of the blessed Virgin, whom the Holy Ghost has pro- 
nounced blessed. It is at the same time a grateful recollection 
and meditation upon the most profound and most sacred mysteries 
of our holy religion, and especially of our redemption through the 
incarnation, sufferings, and death of our Lord. And in regard to 
the frequent repetition of the "'Our Father" and "Hail Mary", 
do not the angels and saints before the throne of the Most Holy 
Trinity again and again repeat: "Holy, Holy, Holy!" Can the 
heart filled with the true, sincere love of God and Mary, often 
enough repeat their praises? Can any one ever have enough of 
this exaltation of love and praise? Do we not daily, even often 
during the day, partake of the same kind of bread, without its 
becoming indifferent, annoying, or distasteful to us? 

How acceptable to God is this holy rosary — this beautiful 
garland of fragrant, heavenly flowers of prayer and meditation — 
and what power it has at the throne of His omnipotence and mercy! 
This God manifested at its introduction, as He has always since in 
a marvellous manner, especially upon occasions of great and par- 
ticular hardships and cares; and on this account the Church ex- 
horts the faithful to its diligent practice, attaching many indul- 
gences to its devout performance in a spirit of penance, when in 
a state of grace.*) 

Do not, therefore, my dear Christian, permit yourself to be 
misled by those, who not only do not perform this devotion, but 
even despise it, and in their overweening presumption often do 
not pay attention to the gravest regulations of the Church. To 
them are applicable the words of Christ: I confess to Thee, 
Father, Lord of heaven and earth, because Thou 
hast hid these things from the wise and prudent, and 
hast revealed them to little ones. (Matt. xi. 25.) Practise 
this devotion all the more zealously in the spirit and sense of our 
holy Church, and you will perceive in yourself the beneficent good 
that will accrue to your soul from it • 

How should we say the rosary? 
Attentively and devoutly. To pray devoutly we must pray not 
with the lips only, but with the heart; we must meditate upon the 
mystery under consideration, with great recollection and concen- 
tration of thought, must rejoice with Mary in the joyful rosary and 
thank God for the incarnation, compassionate His sufferings in the 
sorrowful, and be sorry of our sins which inflicted those suffer- 
ings upon Him ; wish happiness to Him and His Virgin Mother 
at the glorious mysteries for their magnificence, and firmly re- 
solve with the grace of God to make use of every means in our 
power to obtain for ourselves the glory of heaven. If the rosary 1 
is said in this way, we shall assuredly reap great benefit from it, 



*) As by Pope Alexander IV. in the year 1294, Sixtus V. in 1474, and 
Pius V. an indulgence of five years and forty days. 



7 44 CTION FOR THE FEAST OF ST. FEANCIS OF ASSIST. 

We should let nothing prevent us from saying the rosary, and 
never be ashamed to carry our rosary with us always as a sign, 
that we love and honor Jesus and Mary. For the rosary has 
justly become a badge of the true follower of Jesus and Mary, of 
the real Catholic; and who is ashamed of being a Catholic? 

f The Introit of the Mass as on the Feast of the Assumption.] 

PEAYEE OF THE CHITECH. God, whose only Son, 
by his life, death, and resurrection, hath obtained for us the 
rewards of eternal salvation : grant, we beseech Thee, that 
meditating on these mysteries in the most holy Eosary of the 
B. V. M. we may imitate what they contain, and come to the 
happiness which they promise. Thro'. 

LESSON. (JEccl. xxiv. 14—16.) From the beginning, and 
before the world, was I created, and unto the world to come 
I shall not cease to be, and in the holy dwelling place have 
I ministered before him. And so was I established in Sion, 
and in the holy city likewise I rested, and my power was in 
Jerusalem. And I took root in an honourable people, and in 
the portion of my God his inheritance, and my abode is in 
the full assembly of saints. 

fFor Explanation see the Festivals of the Assumption and the 
Immaculate Conception. The Gospel and Us Explanation will be 
found in the Instruction for the third Sunday of Lent, beginning 
with the twenty seventh verse.] 



INSTRUCTION FOR THE FEAST OF ST. 
FRANCIS OF ASSIST 

f October 4] 

T. Francis was born at Assisi, a city in the duke- 
dom of Spoleto, Italy, in the year 1181. His father, 
a rich merchant, destined him for the same busi- 
ness, in which Francis did really and skilfully 
engage. Although fond of show he, at a very 
early age, manifested a great love for the poor. 
Agreeable and kindhearted, amiable and pleasant 
to all, he was beloved by all surrounding him, and the world 
sought to secure him for its own, but the love of God conquered 
the love of the world ; enlightened from on high and rendered by 
heavenly visions attentive to the coming call, he followed the 
gui dings of grace which drew him to follow Christ in humility 
and poverty. He one day heard at Mass the words: Do not 




INSTRUCTION FOR THE FEAST OF ST. FRANCIS OF ASSIS1. 745 




possess gold nor silver, nor money in your purses, nor 
scrip for jour journey, nor two coats, nor shoes, nor a 
staff, and struck by them he regulated his whole life by them, 
commenced immediately to preach penance with such evangelical 
poverty and with so much power, that all his hearers were moved 
to tears. He was disinherited by his avaricious father, who was 
greatly displeased at his poverty and generosity to the poor, so 
that Francis threw himself entirely upon the providence of his 
Father in heaven, begging from door to door, and dividing the 
alms he thus obtained with the poor. 

This extraordinary way of life soon brought him disciples, for 
whom, as their number increased, he prescribed a rule of life, and 
then journeyed to Rome to have it approved by the pope. He 
returned, full of holy rejoicing, that all had succeeded at Borne 
as he wished, and settled beside a little Church, belonging to the 
Benedictines, about a mile from the place of his birth, which he 
called Portiuncula (small portion). Here he lived in the per- 
formance of the strictest penance, here he prayed day and night, 
and here he laid the foundation of that order, which was to fill 
the whole earth with the radiance of its virtues. In this Church, 
which was dedicated to the Virgin Mother of Christ and to the 



746 INSTRUCTION FOR THE FEAST OF ST. FRANCIS OF ASSISL 

holy angels, he received from Christ Himself the celebrated in- 
dulgence known by the whole Christian world as the Portiuncula 
Indulgence. 

For when, in the year 1221 on the anniversary of the Church's 
consecration, the saint was praying there with fervent devotion, 
our Lord appeared to Him, and said: "Francis, demand what 
thou wilt for the salvation of nations." "I ask," replied the saint, 
"the remission of the guilt and punishment, a plenary indulgence 
for all that shall visit this Church with a contrite heart and con- 
fess their sins." "Go, then," said our Lord, "to my representa- 
tive, the pope, and demand this indulgence in my name." Francis 
went at once to the Pope Honorius III., who first by word of 
mouth, and later by a proper Bull confirmed the indulgence, which 
was afterwards extended to all the Churches of the Franciscan 
Order. 

Thus burning for the salvation of nations, Francis with his 
brothers whom he sent out two by two to preach penance and the 
peace of God, exerted himself to spread everywhere the kingdom 
of God. His love for sinners and his ardent zeal for the salvation 
of souls, urged him to travel over far distant parts of the world 
and preach the gospel to the infidels. And for this also God re- 
warded him with marvellous graces, among which may be espe- 
cially noticed those which he received on Mount Alverno. While, 
as was his frequent habit, he was here, removed from the world, 
fasting and praying for forty days, our Lord appeared to him in 
the form of a Seraph on a cross, and imprinted the five wounds of 
His own body upon the body of the saint. On this account and 
because of his burning love for Christ crucified, St. Francis re- 
ceived the surname of the Seraph. 

After this the saint lived for two years in many varieties of 
physical distress and sickness, without murmur or complaint, and 
with perfect resignation to the will of God. Sometime before his 
death he made his will, in which he left poverty as an inheritance 
to his brethren, in which they would find heavenly treasures. As 
the hour of his dissolution drew near, he had the history of the 
passion of our Lord read to him, then said the one hundred and 
forty first psalm and expired at the words: "Bring my soul out 
of prison, that I may praise thy name." This on the 4th of October 
I in the year 1226, in the forty fifth year of his age. 

St. Francis founded three orders : the first and proper Fran- 
ciscan Order ; the Order of the Friars Minor ; the Order of the 
Franciscan Nuns, the Clares, so called from their first Prioress 
St. Clara; and lastly that called the Third Order for the people in 
the world, of both sexes, who aim at perfection, but do not desire 
to take the vows of the cloister. This last order, which has been 
sanctioned by many popes, especially by Gregory IX., Innocent IV., 
and Nicholas IV., has spread throughout the whole world, and is 
becoming even in our days mere and more flourishing. 



INSTRUCTION FOR THE FEAST OF ST. WENDELIN. 



747 



LESSON. (JSccI. xxxi. 8 — 11.) Blessed is the man that 
is found without blemish; and that hath not gone after 
gold, nor put his trust in money nor in treasures. Who is 
he, and we will praise him, for he hath clone wonderful things 
in his life. Who hath been tried thereby, and made perfect, 
he shall have glory everlasting. He that could have trans- 
gressed, and hath not transgressed: and could do evil things, 
and hath not done them. Therefore are his goods established 
in the Lord, and all the church of the saints shall declare 
his alms. 

[The Gospel as on the Feast of St. Matthias.] 

PEATER OF THE CHURCH. God, who by the exem- 
plary virtues of blessed Francis, diclst enlarge Thy church by 
a new offspring : grant we may follow him in despising the 
things of this world, and be blessed in the perpetual enjoy- 
ment of Thy heavenly grace. Thro'. 



INSTRUCTION FOR THE FEAST OF ST. 
WENDELIN. 

[October 20] 

T. Wendelin was born of the reigning royal family 
of Scotland, in the year 554. He was the eldest 
son and heir to the throne, and was entrusted by 
his father to a pious bishop for education, whose 
efforts were blessed by God; for Wendelin became 
a virtuous youth whose heart belonged entirely 
to God. By the light of faith he saw, how vain and transitory is 
everything earthly, and made the deliberate choice of leaving his 
father's kingdom, to serve God in all humility, seeking to change 
the royal crown which he held in prospect, for the imperishable 
crown of heaven, to give an earthly kingdom for a heavenly one ; 
dressed, therefore, as a poor pilgrim, he secretly left his parents 
and their kingdom, and travelled to Rome, the Capital of the Ca- 
tholic world, where he presented himself to Pope Benedict L, and 
made known to him his intentions. The holy father encouraged 
him to proceed on the road he had taken, following Christ in all 
humility, and to preserve faithfully in his purpose. Wendelin, 
then, continued his journey, went across the Alps, through Switzer- 
land and Alsace, and came to Westrich in the Palatinate of the 
Rhine, as it is called to-day; thence he travelled to Treves, and 
settled himself in the vicinity of this city in a pleasant valley, near 
a spring, where he built himself a hut and lived as a hermit, 




748 INSTRUCTION FOR THE FEAST OF ST. WENDELIN. 



spending his time in prayer, meditation, and mortification, begg- 
ing his bread from the inhabitants of the country. After some 
time he conceived a great desire to make a pilgrimage to Treves 
and visit its Churches ; on the way he begged an alms from the 
nobleman who owned the land in which the saint lived. This 
nobleman, taking "Wendelin to be a beggar unwilling to work, re- 
buked him harshly, but Wendelin calmly and tranquilly replied : 
"My Lord, I have no work." "Then guard my cattle and earn 
thy bread," replied the nobleman. The saint received the office 
with pleasure, went to the land of the nobleman, and he, the son 
of a king, guarded swine. But it was a joy to him to be, for 
Christ's sake, despised and unknown. But he found before a great 
while, that the service he had undertaken, left him little time to 
pray, and he was constrained to ask the nobleman to relieve him 
from the care of the swine, which request, as his lord had come 
to love Wendelin on account of his obedience and faithfulness, 
was granted, and the care of the cows was given him instead. 
This pleased the saint better, and God so evidently blessed the 
herd, that the nobleman understood well that he had to thank 
the prayers of his pious herdsman for it, and therefore honored 
him highly. 

After the saint had guarded the cows for a long time, he asked 
to have the care of the sheep, which was given to him. He drove 
the sheep to the neighborhood of Tholey and often near to his 
old hermitage ; as often as the sheep rested, he knelt down and 
prayed. His heart was always with God, and God blessed his 
flock, they were preserved from all sickness and increased mar- 
vellously, while the nobleman came to like him always more and 
more. But the more he was favored by his master the more he 
was hated by the servants, who degraded and slandered him, 
whenever they could; but Wendelin endured their sneers and de- 
rision and their persecutions with heavenly patience, and gave 
them good for evil. The conduct of his servant did not escape 
the notice of the master; from day to day he perceived more 
plainly, that his shepherd was a holy servant of God, and on this 
account was not willing to let him longer guard his sheep, but 
wished to give him some rich present and dismiss him. But Wen- 
delin would not accept any other present than the granting of one 
request: that the nobleman would promise to desist from his 
present evil way of living, give up his unjust ways, and lead a life 
acceptable to God; he accompanied this request with such im- 
pressive exhortations, that the nobleman became frightened at 
his sins, and promised to reform his life. 

Wendelin, then, put on the dress of a hermit once more, and 
settled at Wendel's well not far from Tholey, where he could 
attend divine service. He begged his simple food from door to 
door, and then shared it with the poor. The people of the neigh- 
borhood liked him very much and sought advice, aid, and conso- 



INSTRUCTION FOR THE FEAST OF ST. WENDELIN. 749 

lation from him. When at one time a frightful disease appeared 
among the cattle, the terrefied country people came and implored 
the saint to help them; Wendelin prayed and the disease disap- 
peared and the sick cattle became well again. Thus his name 
became well known, and from far and near people came to him 
with their sick cattle to have him bless and cure them. He prayed, 
made the sign of the cross, and the disease would leave then. The 
saint spent seven years thus in praying and doing good, and at 
the .end of that time was called to take the position of Abbot of 
the Benedictine Monastery at Tholey. Under his government the 
monastery flourished exceedingly. Ordained a priest by Bishop 
Gunderich of Treves, Wendelin sought with tireless zeal to feed 
immortal souls and heal their wounds; the monastery in which 
he lived, was the refuge of the poor ; he was continually employed 
in making himself and others equal to the saints, and in following 
Christ in all things. 

He was taken sick about the year 617, and feeling his end near, 
requested the Archbishop Severinus of Treves to come and ad- j 
minister the Sacraments to him. When the saint was about to 
receive the holy Communion, two angels with a white cloth ap- 
peared by his bed, spread the cloth before him, knelt in humble 
adoration, while he received Communion, and then arose again i 
and returned to heaven. The saint, then, made known his descent j 
and life to the archbishop, begging him to make it known after ! 
his death to the brethren of his order, and soon after died calmly j 
in the Lord, on October 617. His sacred remains were 
buried, as he had requested, in a chapel near his old hermitage, 
and as God honored his burial place by many miracles, more and 
more pilgrims constantly visited it, and thus originated the town 
of St. Wendel, which the Emperor Louis made a city. A very 
beautiful Church now stands over the grave St. Wendelin, and 
to this day thousands and thousands of Catholic people venerate 
his memory and implore his intercession. 

Introit: The mouth of the just man shall meditate 
wisdom and his tongue speak judgment. (Ps. xxxvi. 30.) 
Be not emulous of evil doers, nor envy them that work 
iniquity. (Ps. xxxvi. 1.) Glory, &c. 

PRAYER OF THE CHURCH. May the intercession, 
Lord, of the blessed Abbot St. Wendelin, recommend us to 
thee: that what we cannot hope for through our own merits, j 
we may obtain by his prayers. Thro 1 . 

LESSON. (Eccl xlv. 1—6.) This saint was beloved of I 
God and men : whose memory is in benediction. He made 
him like the saints in glory, and magnified him in the fear 
of his enemies. And with his words he made prodigies to 



750 INSTRUCTION FOR THE FEAST OF ST. WENDELIN. 

cease. He glorified him in the sight of kings, and gave him 
commandments in the sight of his people, and shewed him 
his glory. He sanctified him in his faith and meekness, and 
chose him out of all flesh. For he heard him and his voice, 
and brought him into a cloud. And he gave him command- 
ments before his face, and a law of life and instruction. 

EXPLANATION. These beautiful words of praise, given to 
Moses in the holy Scriptures, apply in many points to St. Wen- 
delin. He, too, was beloved of God, and his memory is held in 
benediction by men; his name has been truly glorified before 
kings, for he is now a prince of heaven, exalted above all princes 
of the earth. On account of his faithfulness in great and small 
things, and because of the meekness with which he bore all in- 
juries, God sanctified him and raised him from the dust of low- 
liness to which he willingly sank in his humility. 

GOSPEL. (Matt. xix. 27 — 29.) At that time: Petrus 
said to Jesus: Behold, we have left all things, and have fol- 
lowed thee: what therefore shall we have'? And Jesus said 
to them: Amen, I say to you, that you who have followed 
me in the regeneration, when the Son of Man shall sit on the 
seat of his majesty, you also shall sit on twelve seats judg- 
ing the twelve tribes of Israel. And every one that hath left 
house, or brethren, or sisters, or father, or mother, or wife, 
or children, or lands for my name's sake, shall receive an 
hundred fold, and shall possess life everlasting. 

What did Jesus mean by regeneration? 
The resurrection of the dead on the Last Day, for then the 
whole man will be renewed and regenerated, so to speak, body 
and soul. This renewal or regeneration will be a glorious one for 
the pious and just, but a fearlul one for the wicked. 

What is meant by sitting on the twelve thrones and judging the 
twelve tribes of Israel ? 
That the apostles and all those Christians who like the apostles 
have left all for Christ's sake, following the Saviour in poverty, 
despising and crucifying their flesh, shall take part in the glory 
of Christ on the Last Day ; they will appear in magnificence with 
Him, and with Him will judge and condemn the wicked. 

Does Jesus desire us to leave father and mother? 
Christ who commands us to honor our parents, does not wish 
us to leave our father and mother, or relations in their necessities 
or to withhold our help, if they need it. He only requires, that 



INSTRUCTION FOR THE FEAST OF ST. SIMOM, &c. 



751 



we should not allow ourselves to be prevented by our parents or 
relations from leading a pious life, and that in case the call to lead 
a more perfect life should come to us from the Lord, whe should 
be prepared to leave every thing, even father and mother, the 
more fervently and impartially to serve Christ, for which we shall 
be a hundredfold rewarded; for Christ Himself will then take 
the place of father and mother, and share unto us the richest 
measure of purest joy both here and in heaven. 



IN STRUCTION FOR THE FEAST OF ST. SIMON 
AND ST. JUDAS THADDEUS, APOSTLES. 

[ October 28 J 



T is not known, when, where, or in what manner 
St. Simon, surnamed the Zealot, and by birth a 
Galilean, was called by Christ to be an apostle. 
Like the other apostles he became after his call 
a constant witness of the actions and doctrines, 
of the humiliation and exaltation of his divine 
a* Master, and after the reception of the Holy 
Ghost he made himself worthy of his surname, by his zeal in 
preaching the gospel. He preached the gospel in Egypt and other 
countries of Africa, and finally met the Apostle St. Judas in Persia, 
where they both received the palm of martyrdom. 

St. Judas, son of Mary, who was an aunt to the blessed Virgin, was 
a near relation of the Saviour, and called, according to the custom 
of the Jews, His brother; he was surnamed Thaddeus, to distinguish 
him from Judas Iscariot. Of St. Judas it is also unknown, at what 
time and in what manner he came to be one of the disciples; in 
the gospel he is mentioned as the one, who, when our Lord at the 
Last Supper said, that He would manifest Himself to those who 
loved Him, asked: "Lord, how is it that thou wilt manifest thy- 
self to us and not to the world?" After receiving the Holy Ghost, 
Judas preached the gospel in Judea and Samaria, then in Syria 
and Mesopotamia. After meeting with St. Simon in Persia, both 
were martyred, St. Judas being beheaded with an axe. St. Judas' 
glowing zeal for the purity of faith is shown in an epistle, which 
he wrote to the faithful to encourage them to perseverance in faith. 

[For the Introit of the Mass see the Feast of St. Andrew.] 

PRAYER OF THE CHUECH. God, who by Thy blessed 
Apostles, Simon and Jude, hast taught us to know Thee, 
grant we may solemnize their eternal glory with true devo- 
tion, and by observing their festival, improve in the love of 
Thee. Thro'. 




752 



INSTRUCTION FOR THE FEAST OF ST. SIMON 



EPISTLE. (JEphes. iv. 7 — 13.) Brethkei*: To every one of 
us is given grace according to the measure of the giving of 
Christ. Wherefore he saith: Ascending on high he led capti- 
vity captive : he gave gifts to men. Now that he ascended, 
what is it, but because he also descended first into the lower 
parts of the earth. He that descended is the same also that 
ascended above all the heavens, that he might fill all things. 
And he gave some apostles, and some prophets, and other 
some evangelists, and other some pastors and doctors. For 
the perfecting of the saints, for the work of the ministry, for 
the edifying of the body of Christ : until we all meet into the 
unity of faith and of the knowledge of the Son of God, unto 
a perfect man, unto the measure of the age of the fulness of 
Christ. 

EXPLANATION. St. Paul here instructs us, that graces are 
given to all men not in the same measure, but distributed ac- 
cording to the wise providence of God. Therefore we should not 
envy one, who possesses more gifts than we, nor should we be 
uplifted on account of those he possesses, for God gives to each 
as many as are useful and necessary for him. The psalmist's 
word's: Ascending on high, he led captivity captive; he 
gave gifts to men, mean that Christ, after descending into 
limbo and redeeming the patriarchs from their captivity, led them, 
on the day of His ascension, in triumph to heaven, and ten days 
afterwards bestowed upon the men the gifts of the Holy Ghost. 
Of these gifts some were ordered to the apostles, who were to 
preach the gospel everywhere and to found congregations; others 
to the prophets, who had the gift of prophesying and expounding 
the Scriptures, subject to the superintendence of the apostles; 
others to the evangelists, who managed the spiritual affairs of 
single congregations, for the perfection of the faithful, who are 
all called to sanctity, for the performance of the service, that is, 
preaching, celebrating the holy Sacrifice, administering the Sa- 
craments, and edifying the body of Christ, that is, His Church, 
that we may all obtain unity and perfection in faith and love, and 
be not any longer like weak, fickle children, but perfect men, and 
like to Christ. 

Let us then give God thanks, that He gives us so many apos- 
tolic men for our teachers, who strengthen us in faith, and show 
us the way to heaven. Let us also pray, that there may some day 
be one fold and one flock, and that all the faithful will follow 
Christ on earth, that they may become like to Him in heaven and 
like to Him in glory. 



AND ST. JUDAS THADDEUS, APOSTLES. 753 

GOSPEL. (John xv. 17 — 25.) At that time: Jesus said 
to his disciples: These things I command you, that you love 
one another. If the world hate you, know ye that it hath 
hated me before you. If you had been of the world, the 
world would love its own: but because you are not of the 
world, but I have chosen you out of the world, therefore the 
world hateth you. Remember my word that I said to you: 
The servant is not greater than his master. If they have 
persecuted me, they will also persecute you: if they have 
kept my word, they will keep yours also. But all these things 
they will do to you for my name's sake : because they know 
not him that sent me. If I had not come, and spoken to 
them, they would not have sin : but now they have no ex- 
cuse for their sin. He that hateth me, hateth my Father j 
also. If I had not done among them the works that no other j 
man hath done, they would not have sin: but now they have 
both seen and hated both me and my Father. But that the 
word may be fulfilled, which is written in their law: They 
hated without cause. 

INSTRUCTION. I. Since Christ, His apostles and disciples 
were hated and persecuted by the world, the greatest courage 
and consolation should be found with those, who have to suffer 
from this world, because they are not of it, that is, do not wish 
to go by its false and foolish principles, its vain and vexatious 
customs, its many mockeries, its contempt and persecutions. Only 
shame can be reaped from these words by those, who suffer noth- 
ing for Christ's sake, who to escape the world's mockery and its I ! 
hatred would rather keep friendship with it than with Christ, and 
who will, therefore, not reign with Him in heaven. For as it is 
considered a great honor for a servant to resemble his lord, so it 
is considered shameful for him to seek to be greater than his lord. 
The servant is not greater than his master, says Christ. 
If then Christ, our Lord, has suffered the hatred and persecution 
of the world, why should His servants refuse to suffer it also? j 
Can the world's hatred harm us, when God loves us? Does not 
this very hatred serve to separate us more from the world and 
unite us more with God? And is it not better to have the world 
for our enemy than God? j 

II. Priests can derive great consolation from this, that the 
servant is not greater than the master, when, notwithstanding all 
their toil and trouble, they produce no good and receive only the 



48 



754 INSTRUCTION FOR THE FEAST OF ST. SIMON, &c. 

world's sneers and derision. Did not Christ, the Word made Flesh, 
endure the same? are you disturbed and distressed, that to you, a 
weak man, there occurs the same? Besides, our reward consists 
not in the good accomplished, which does not depend upon us, but 
in this, that we work for the honor of God and the salvation of 
souls; the reward will not be withheld, though we gain none or but 
a single soul for God. 

III. Ignorance is not always an excuse for sin; for Christ says, 
the Jews cannot excuse themselves for not acknowledging, but 
hating and persecuting Him, because if they had wished, they 
might have known Him by His works. They are thus to be greatly 
punished and deserve to be cast away. In the same way the here- 
tics are punishable, and indeed all Catholics who, like the Jews, 
could easily learn what they have to believe and do, but omit 
learning it, either through negligence or fear of the world, and thus 
by their own fault remain in ignorance, committing sin, and thereby 
causing their condemnation for all eternity. It is different with 
those who through no fault of theirs, have never heard of Christ 
and the true faith; for they will not be condemned, because of their 
ignorance of the faith, for which they are not reprehensible, but 
on account of the sins which they commit against their conscience 
and the natural law which is written in every man's heart, the 
observance of which would result in their being enlightened by 
God, who would show them the way to the true faith. 

IV. Christ says of the Jews, that they hated Him without reason, 
this is true of all sinners. God so loved men, that He gave His only 
begotten Son to the death of the cross, and He was not only offered 
on the cross, but daily offers Himself for them, giving them His 
blood to drink and His body for their food, and bestowing upon 
them every moment infinite benefits for body and soul. If after 
all this they yet commit sin, what is it but hating God without 
reason? 

SUPPLICATION. We earnestly beseech Thee, o most 
loving Jesus, whose heart burns for us with the purest love, 
to inflame our cold hearts with that heavenly fire, so that we 
may love our neighbor like ourselves according to Thy ex- 
ample and precept, and never be beguiled by envy or hatred 
from this love, while always remembering that we, Thy poor 
servants, are not greater than Thou, our Lord and God, and 
therefore not to complain if, like Thee, we are hated and 
persecuted by the world. Strengthen us by Thy grace, that 
we may patiently endure all things w T hich Thy divine will 
sends to us, that we may live and die, after Thy example, 
in the love of God and our neighbor. *Amen. 



755 



INSTRUCTION FOR THE FEAST OF ST. 
WOLFGANG, BISHOP. 

f October 31 J 



T. Wolfgang, the descendant of an illustrious family 
of Suabia, was educated at the Abbey ofReichenau, 
near Constance. He here contracted a warm friend- 
ship with a young nobleman, named Henry, brother 
of the Bishop of Wurtzburg. Together with Henry 
he went to Wurtzburg in order to enjoy a celebrat- 
ed teacher; but this teacher, a very proud person, 
became envious of Wolfgang's rapid progress in science, and in 
many ways imbittered his life. But Wolfgang who, while studying, 
had not neglected the practice of the Christian virtues, quietly 
endured all for Christ's sake, diligently continuing his studies, and 
finally resolving to leave the world to enter a monastery. When 
his friend Henry, who in the mean time had become Archbishop 
of Treves, heard of this decision, he ceased not to implore him to 
come to him at Treves, which Wolfgang finally did, taking the 
position of instructor of youth, where by his words and example 
he made such an impression upon the young people, that the most 
beautiful fruits of piety were seen in them. The archbishop en- 
trusted to him the education of his young priests, and raised him 
to the office of Dean of the Cathedral; but even in this favorable 
position Wolfgang remained poor and humble; whatever he could 
save, he gave to the poor. In 964 his friend, the Archbishop, 
died, and Wolfgang no longer allowed anything to detain him from 
being a monk ; he entered the Monastery of Einsiedeln, where his 
science and especially his solid piety soon became well known. 

Having been ordained a priest he went to Hungary, in 972, 
accompanied by several, who were longing to announce the Gospel 
of Christ there. Wolfgang was urged to this journey by a vision; 
St. Othmar appearing to him, he said: "For the love of God thou 
shalt leave this country, and in an other country thou shalt re- 
ceive a rich diocese. If thou fulfillest thine office faithfully, thou 
shalt die in 22 years to enter heaven." Wlien Wolfgang with 
burning zeal had preached the gospel in Hungary, and had con- 
verted five thousand heathens, he came on his return to Passau, 
where the Bishop Peregrin detained him and recommended him 
to the Emperor Otto II. for the vacant bishopric of Ratisbon. 
Wolfgang was elected bishop, but would not accept the episcopal 
dignity until he had received the express commands of his abbot. 
Having prepared for his holy office by persistent prayer and rigor- 
ous mortification, Wolfgang's first care was to urge the religious 
and secular clergy to a pious life, and to improve the morals of 
the people. 




48* 



756 INSTRUCTION FOR THE FEAST OF ST. WOLFGANG, BISHOP. 

He visited the monasteries at Ratisbon and revived their old 
discipline; the secular clergy followed his noble example, while by 
his eloquent sermons and his friendly admonitions he won the hearts 
of the people. On account of his pious life, which was rewarded 
by God with the gift of miracles, the bishop received honor from 
all sides; but this very homage of the world saddened the humble 
man beyond measure. Fearing to fall a prey to pride and thus 
to offend God, he secretly left Ratisbon and hid himself near it, 
at Falkenberg, where he built himself a hut and chapel. Here he 
lived for five years as a hermit, unknown to the world. Meanwhile 
great distress on account of the bishop's absence prevailed at Ra- 
tisbon, and many prayers were said for his return ; and the prayers 
were heard. A hunter one day discovered the holy bishop to the 
great joy of the people, who so urged his return, that Wolfgang 
could not resist this request, but went back to Ratisbon and re- 
sumed his episcopal duties to the great blessing of the whole 
| diocese. 

The wellknown wisdom and sanctity of the Bishop of Ratisbon, 
caused the Duke of Bavaria, Henry IL, to confide to him the edu- 
cation of his children, two princes and two princesses. Wolfgang 
so Avell understood how to lead the hearts of these children in the 
fear of the Lord, that the oldest prince and princess, Henry and 
Gisela, are venerated as saints, and the others, Bruno and Brigitta, 
died in the odor of sanctity. The saintly bishop predicted the future 
position of each of these children, and was accustomed to call 
Henry king, Bruno bishop, Gisela queen, and Brigitta abbess, and 
as he said, so it really happened. 

But Wolfgang was not satisfied with leading high and low, by 
practice and precept, to sanctity, he sought to aid his flock in 
their temporal wants also. The poor found a father in him; he 
suffered and economized, that he might the better aid those in 
need. At the time of a great famine, he ordered his steward to give 
his provisions for a very small price to those who came from the 
country to procure grain, so that from the provisions which they 
bought, they were able to support the poor of their neighborhood. 
The poor of the city he supplied bountifully; his house was open 
to all. When once a beggar, who had stolen something from his 
room, was caught, the saint tenderly reproached him, presented 
him with a new coat, and then released him, for his heart was 
overflowing with charity; love and meekness lived in it. Some 
poor were daily at his table; he supported whole families secretly, 
as it is commanded: Let not thy left hand know what thy 
! right hand doth. 

For twenty one years this servant of God had carried the cross 
in fervent love, when official business called him to Pechlarn, in 
Southern Austria; but being attacked by a severe fever on his 
journey, he was obliged to stop at Pupping, a small village in the 



757 



Southern part of Austria. There he felt his end approaching, and 
had his attendants carry him to the Church of St. Othmar, where, 
lying on the floor at the foot of the altar, he received the last Sa- 
craments. When the sexton endeavoured to send away the crowd, 
Wolfgang forbade him, saying, "the people should not be prevented 
from seeing their bishop die." In ardent devotion to God he poured 
out his soul, endured his pains with humility and holy joy, and 
finally with the words : " May the good God have mercy on me, a 
poor sinner," he expired, on the 31st of October, 994. 

[The lniroit of the Mass, the Epistle and Gospel as on the 
Feast of St. Nicholas, December 6. 

PRAYER OF THE CHURCH. God, who didst give 
blessed Wolfgang to Thy people as a minister of eternal 
salvation: grant we beseech Thee, that he who was the in- 
structor of our life here on earth, may become our inter- 
cessor in heaven. Thro\ 



INSTRUCTION 
FOR THE FEAST OF ALL SAINTS. 

[November ij 

Why has the Church instituted this festival? 
give praise to God in His saints (Ps. cl.), 
and to pay to the saints themselves the honor, 
which they merited by having made the pro- 
motion of the honor of God the work of their 
whole earthly life. 2. To impress vividly 
upon our minds, that we are members of that 
holy Catholic Church which believes in the communion of saints, 
that is, in the communion of all true Christians, who belong to the 
Church triumphant in heaven, to the Church suffering in purga- 
tory, or to the Church militant upon earth ; but, more particul- 
arly, to cause us earnestly to consider the communion of the 
saints in heaven with us, who are yet battling on earth. 3. To ex- 
hort us to raise our eyes and hearts especially to-day to heaven, 
where before the throne of God is gathered the innumerable 
multitude of saints of all countries, times, nationalities, and ranks 
of life, who have faithfully followed Christ and left us glorious 
examples of virtues, which we ought to imitate. We can imitate 
them, for the saints too, were weak men they fought and con- 
quered only with the grace of God, which will not be denied to us. 
4. To honor those saints, for whom there is no special festival ap- 
pointed by the Church during the year. 5. Finally, that in answer 
to so many intercessors God may grant us perfect reconciliation, 




758 



INSTRUCTION FOE THE FEAST OF ALL SAINTS. 



may permit us to share in their merits, and may give us grace to 
enjoy with them, some day, the bliss of heaven. 

Who first instituted this festival? 

Pope Boniface IV. gave the first suggestion of this festival, 
when in 610 he ordered, that the Pantheon, a pagan temple at 
Rome, dedicated to all the gods, should be turned into a Christian 
Church, and the relics of the saints, dispersed through the different 
Roman cemeteries, taken up and placed in it. He then dedicated 
the Church to the honor of the blessed Virgin and of all martyrs, 
and thus for the first time celebrated the Festival of All Saints, 
directing that is should be observed in Rome every year. Pope 
Gregory IV. extended its celebration to the whole Catholic Church, 
and fixed the day for it on the first of November. 

At the Introit the Church sings: Let us all rejoice in 
the Lord, and celebrate this festival in honour of all 
the saints, on whose solemnity the angels rejoice and 
praise the Son of God. Rejoice in the Lord, ye just: 
praise becometh the upright. Glory, &c. 

PRAYER OF THE CHURCH. Almighty and eternal 
God, by whose favour we honour on one solemnity the merits 
of all Thy saints : grant we may obtain a plentiful blessing 
of Thy so much desired mercy, since we have so many peti- 
tioners in our behalf. Thro 1 . 

LESSON. (Apoc. vii. 2 — 12.) In those days: Behold I, 
John, saw another angel ascending from the rising of the 
sun, having the sign of the living God: and he cried with a 
loud voice to the four angels, to whom it was given to hurt 
the earth and the sea, saying : Hurt not the earth, nor the 
sea, nor the trees, till we have signed the servants of our 
God in their foreheads. And I heard the number of them 
that were signed, an hundred forty -four thousand were 
signed, of every tribe of the children of Israel. Of the tribe 
of Juda, were twelve thousand signed. Of the tribe of Ruben, 
twelve thousand signed. Of the tribe of Gad, twelve thousand 
signed. Of the tribe of Aser, twelve thousand signed. Of the 
tribe of Nephtali, twelve thousand signed. Of the tribe of 
Manasses, twelve thousand signed. Of the tribe of Simeon, 
twelve thousand signed. Of the tribe of Levi, twelve thousand 
signed. Of the tribe of Issachar, twelve thousand signed. Of 
the tribe of Zebulon, twelve thousand signed. Of the tribe 
of Joseph, twelve thousand signed. Of the tribe of Benjamin, 
twelve thousand signed. After this I saw a great multitude, 



INSTRUCTION FOR THE FEAST OF ALL SAINTS. 759 

which no man could number, of all nations and tribes, and 
peoples and tongues : standing before the throne and in sight 
of the Lamb, clothed with white robes and palms in their 
hands and they cried with a loud voice, saying: Salvation to 
our God who sitteth upon the throne, and to the Lamb. And 
all the angels stood round about the throne, and the ancients, 
and the four living creatures: and they fell down before the 
throne upon their faces, and adored God, saying: Amen. 
Benediction, and glory, and wisdom, and thanksgiving, hon- 
our, and power, and strength to our God for ever and ever. 
Amen. 

EXPLANATION. The words of this lesson relate and to the 
general judgment. At this judgment there will be chosen ones 
from each of the twelve tribes of Israel. But that it might not 
be thought, that the elect are principally Christian converts from 
Judaism, St. John was shown a much greater and countless mul- 
titude of Christians from heathen lands, by which it is seen, that 
it is the heathens, who will principally fill the Church of Christ 
and heaven. This multitude clothed in white and carrying palms 
in the hands, stands before the throne of God and before the 
Lamb, that is, Christ. The white robes are tokens of their innocence ; 
the palm is the emblem of their glory and of their victory over 
the temptations of the world, the flesh, and the devil. They shall 
adore God, and forever sing to Him in communion with all the 
heavenly spirits a canticle of praise for the power and glory, which 
He has bestowed upon them. 

Let us strive so to live, that we may one day be among these 
chosen ones. 

GOSPEL. {Matt. v. 1 — 12.) At that time: Jesus seeing 
the multitude, went up into a mountain, and when he was 
set down, his disciples came unto him. And opening his 
mouth he taught them, saying: Blessed are the poor in spirit: 
for their's is the kingdom of heaven. Blessed are the meek: 
for they shall possess the land. Blessed are they that mourn: 
for they shall be comforted. Blessed are they that hunger 
and thirst after justice: for they shall have their fill. Blessed 
are the merciful: for they shall obtain mercy. Blessed are 
the clean of heart : for they shall see God. Blessed are the 
peace makers : for they shall be called the children of God. 
Blessed are they that suffer persecution for justice sake: for 
their 's is the kingdom of heaven. Blessed are ye when they 



760 INSTRUCTION FOR THE FEAST OF ALL SAINTS. 




shall revile you, and persecute you, and speak all that is 
evil against you, untruly, for my sake; be glad and rejoice, 
for your reward is very great in heaven. 

Why is the Gospel of the Eight Beatitudes read on this day? 

Because they form, so to speak, a scale of steps, on which the 
saints courageously ascended to heaven. 

If you desire to be with the saints in heaven, you must also 
mount these steps with patience and perseverance, in doing which 
God's hand will assuredly aid you. 



761 



EXPLANATION OF THF EIGHT BEATITUDES. 

I. Blessed are the poor in spirit, for their 's is the kingdom of 

heaven. 

They are poor in spirit, who, like the apostles, leave all tem- 
poral things for Christ's sake and become poor; they, who 
have lost their property by misfortune or injustice, and patiently j 
bear this loss with resignation to God's will; they, who are con- 
tented with their poor and lowly station in life, do not strive for 
greater fortune or a higher position, and would rather suffer want j 
than make themselves rich by unlawful means; they, who though 
rich do not love wealth, nor set their hearts upon it, but use their 
wealth to aid the poor; and especially they, who are humble, that 
is, who have no exalted opinion of themselves, but are convinced 
of their weakness and inward poverty, have a low estimate of 
themselves and therefore feel always their need, like poor men- 
dicants, to continually implore God's grace and assistance. 

II. Blessed are the meek, for they shall possess the land. 

He is meek who represses every rising impulse of anger, im- j 
patience, and desire of revenge, and willingly puts up with every 
thing that God, to prove him, decrees or permits to happen to 
him or men to inflict upon him. He who thus controls himself, is 
like a calm and tranquil sea, in which the image of the divine sun 
can be ever reflected, clear and unruffled. He who thus conquers 
himself, is mightier than though he besieged and conquered strongly 
fortified cities (Prov. xvi. 32.), and will without doubt receive this 
earth, as well as heaven, as an inheritance, enjoying eternally in 
heaven the peace (Ps. xxxvi. 11.), which is already his on earth. 

III. Blessed are they that mourn, for they shall be comforted. 

The mourners here mentioned, are not those who weep and 
lament over the death of relatives and friends, or over misfortune 
or loss of temporal riches, but those who mourn, that God is so 
often offended, so little loved and honored by men, that so many 
souls, redeemed by the precious blood of Christ, are lost. Among 
i these mourners are also they who lead a strict and penitential 
life, and patiently endure all distress ; for sin is the only evil, the 
only thing to be lamented, and those tears only, which are shed 
on account of sin, are useful tears, that are recompensed with 
everlasting joy and eternal consolation. 

IV. Blessed are they that hunger and thirst after justice, for 
they shall have their fill. 

They hunger and thirst after justice, that is, for those virtues 
which constitute Christian perfection, who if not already just, 
try to become so ; and if they are so, continue day after day to 



762 



EXPLANATION OF THE EIGHT BEATITUDES. 



advance in piety, striving with all their strength for the perfection 
of the love of God and their neighbor. He who seeks such per- 
fection with ardent desire and earnest striving, will be filled, that 
is, will be adorned by God with the most beautiful virtues, and 
will be abundantly rewarded in heaven. 

V, Blessed are the merciful, for they shall obtain mercy. 

They are merciful, who assist the poor according to their 
means, who, practise every possible spiritual and corporal work 
of mercy, who as far as they can, patientlv endure the faults of 
others, strive always to excuse them, and willingly forgive the in- 
juries they have received. They especially are truly merciful, 
who are merciful to their enemy, and do good to him, as written: 
Love your enemies, and do good to them that persecute 
you. {Matt, v. 44.) Well is it for him who is merciful, the greatest 
rewards are promised him, but a judgment without mercy shall 
be given him, who is not merciful. 

VI. Blessed are the clean of heart, for they shall see God, 

They are clean of heart, who carefully preserve the innocence 
which they received in baptism, and keep their heart and con- 
science free not only from all sinful words and deeds, but from 
all sinful thoughts and desires, and in all their omissions and com- 
missions think and desire only good. These while yet on earth see 
God in all His works and creatures, because their thoughts are 
directed always to the Highest Good, and in the other world they 
will see God from face to face, enjoying in this contemplation a 
peculiar pleasure which is reserved for pure souls only; for as 
the eye that would see well, must be clear, so those must be im- 
maculate souls, which are to see God. 

VII, Blessed are the peace makers, for they shall be called the 

Children of God. 

Those are peace makers w r ho reign over their improper desires, 
who are careful to have peace in their conscience and all their 
actions ordered in quiet, who neither quarrel with themselves nor 
with their neighbors, are submissive to God's will. These are in 
a spiritual manner called Children of God, because they follow 
God who is a God of peace (Rom. xv. 33.) and who even gave His 
only Son to reconcile the world, and bring upon earth that peace 
which the world does not know and cannot give. (Luke ii. 14.; 
John xiv. 27.) 

VIII. Blessed are they who suffer persecution for justice sake, 

for their is the kingdom of heaven. 

Those suffer persecution for justices' sake who by their words, 
writings, or by their life defend the truth, the faith, and Christian 
virtues; who cling firmly to God, and permit nothing to turn them 



INSTRUCTION FOR ALL SOULS' DAY. 763 

from the duties of the Christian profession, from the practice 
of their holy religion, but on its account suffer hatred, contempt, 
disgrace, injury, and injustice from the world. If they endure all 
this with patience and perseverance, even, like the saints, with 
joy, then they will become like the saints and like them receive 
the heavenly crown. If we wish to be crowned with them, we 
must suffer with them: And all who live piously in Christ 
Jesus, shall suffer persecution, (ii. Tim. iii. 12.) 

SUPPLICATION. How lovely, Lord, are Thy taber- 
nacles! My soul longs for Thy courts. My body and soul 
rejoice in Thee, Most Loving God, Thou crown and reward 
of all the saints, whose temporal pains and sufferings Thou 
dost reward with eternal joy, filling them with good. How 
blessed are they who have faithfully served Thee, for they 
carry Thy name on their forehead, and reign with Thee for 
all eternity. Grant us, we beseech Thee, God, at their 
intercession, Thy grace that we after their example may 
serve Thee in sanctity and justice, in poverty and humility, 
in meekness and repentance, in the ardent desire for all 
virtues, by mercy, perfect purity of heart, in peacefulness 
and patience, following them, and taking part, one day, with 
them in heavenly joy and happiness. Amen. 

[The Instruction on the Veneration of Saints at the beginning of 
the second part of this book, may be read with profit on this day.] 



INSTRUCTION FOR ALL SOULS' DAY. 

[November 2 J 

What is All Souls' day ? 
T is the day set apart by the Catholic Church 
for the special devout commemoration of those 
of its members, who have departed this life in 
the grace and friendship of God, for whom we 
pray, that they may soon be released by God 
from the prison of purgatory. 
What is purgatory? 
Purgatory is that place in which the souls of the deceased 
faithful, who though dying in the grace of God, are yet burdened 
with some small sins not yet atoned for, suffer temporal punish- 
ment, and become purified from all sin. It is called the place of 
purification or purgatory, because in it those souls, which are not 
perfectly unsullied, are purified by fire as gold in the furnace. St. 
Paul writes to the Corinthians: And the fire shall try every 
man's work of what sort it is. If any man's work abide 




INSTRUCTION OF ALL SOULS' DAY. 



| which he had built thereupon, he shall receive a rew- 
j ard; if any man's work burn, he shall suffer loss; but 
!• he himself shall be saved, yet so as by fire. (i. Cor.iii.23.) 
I "And when St. Paul," says St. Ambrose (Serm. 20. in Ps. cxviii.), 
"says, yet so as by fire, he shows that such a man indeed 
becomes happy, having suffered the punishment of fire, having 
been cleansed by the blessed fire, but not being, like the wicked, 
continually tormented in eternal fire." St. Paul's words, then, can 
only be understood to refer to the fire of purification, as the in- 
fallible Church has always explained them. 

Are the heretics right in denying, that there is such a place of 
purification as purgatory? 

By no means, for by such denial they oppose the holy Scrip- 
tures, tradition, and reason. The holy Scriptures teach, that there 
! is a purgatory : it is related in the Second Book of the Macha- 
bees, that Judas Machabeus sent twelve thousand drachms of 
silver to Jerusalem, to be used in the temple to obtain prayers for 
those who fell in battle, for he believed it: a good and whole- 
I some thought to pray for the dead, that they may be 
j loosed from their sins. But for what dead shall we pray? 
Those in heaven do not require our prayers ; to those in hell they 
are of no avail ; we must then pray for those who are in the place 
of purification. Christ speaks of a prison in the future life, from 
which no man comes out until he has paid the last farthing. (Matt. 
v. 25, 26.) This prison cannot be hell, because from hell there is 
never any release; it must be, then, a place of purification. Again 
Christ speaks of sin which shall be forgiven neither in this world 
nor in the next (Matt. xii. 32.), from which it follows, there is 
remittance of some sins in the next world ; but this can be neither 
in heaven nor in hell, consequently in purgatory. As the Con- 
sistory of Trent says (Sess. 6. c. 30.), the Church has always 
taught, according to the old tradition of the fathers, in all her 
councils, that there is a purgatory, and all centuries show proofs 
of the continual belief of all true Christians in a purgatory. Fin- 
ally, man's unblinded reason must accept a purgatory ; for how 
many depart this earth before having accomplished the great 
work of their own purification? They cannot enter heaven; for 
St. John tells us: There shall not enter into it any thing 
defiled. (Jpoc. xxi. 27.) The simple separation of the soul from 
the body does not make the sinful soul pure, and yet God cannot 
reject them as the hardened sinners in hell ; there must then be 
a middle place, a purgatory, where those who have departed 
not free from stain, must be purified. See how the doctrine of the 
Church, reason, and the holy Scriptures all agree, and do not let 
yourself be led away by false arguments from those who not only 
believe in no purgatory, but even in no hell, so that they may sin 
with so much more impunity. 



INSTRUCTION ON ALL SOULS' DAY. 



765 



What, how much, and for how long must we suffer in purgatory ? 

Concerning this the Church has made no decision, though 
much has been written by the fathers of the Church on the sub- 
ject, Concerning the severity of the punishment in purgatory, St. 
Augustine writes: "This fire is more painful than any that man 
can suffer in this life." This should urge us to continual sancti- 
fication and atonement, so that we may escape the fearful judg- 
ment of God. 

How can we aid the suffering souls in purgatory? 

Of this St. Augustine writes: "It is not to be doubted, that 
we can aid the souls of the departed by the prayers of the Church, 
by the holy Sacrifice of the Mass, and by the alms which we offer 
for them." The Church has always taught, that prayers for the 
faithful departed are useful and good, and she has always offered 
Masses for them. 

What should urge us to aid the suffering souls in purgatory? 

1. The consideration of the belief of the Church in the com- 
munion of saints, by which all the members of the Church upon 
earth, in heaven, and in purgatory are joined together by the 
bonds of love, like the members of one body, and as the healthy 
members of a body sympathize with the suffering members, seek- 
ing to aid them, so should we assist our suffering brothers in 
purgatory. 2. The remembrance that it is God's will, that we 
should practise charity towards one another, and that fearful 
judgments are threatened those who show no charity to a brother 
in need, together with the recollection of God's love which desires, 
that all men should be happy in heaven. 3. We should be urged 
to it by love for ourselves, for if we should be condemned to the 
pains of purification, we would assuredly desire our living brothers 
to pray for us and perform good works for our sake, while the 
souls who through our prayers have perhaps found redemption, 
will not fail to reward our aid by interceding for us. 

Can we aid the souls in purgatory by gaining indulgences? 

Yes, for as indulgences, as explained in the Instruction for 
the Eighteenth Sunday after Pentecost, are a complete or a partial 
remittance of the temporal punishment due to sin, bestowed by 
the Church to penitent sinners from the treasury of the merits of 
Christ and His saints. If we gain such a remittance, we can apply 
it to the souls in purgatory. But it is to be remembered, that such 
an indulgence can be transferred only to one soul. 

For which souls should we pray ? 

We should certainly, especially on this day, offer prayers and 
good works for all the faithful departed, and since we are more 
under obligation to some, some are more pleasing to God, some 
need assistance more, some deserve it more than others, we 



766 



INSTRUCTION FOR ALL SOULS' DAY. 



should strive to pray most earnestly for our parents, relations, 
friends, and benefactors; for those who are most acceptable to 
God ; for those who have suffered the longest, or who have the 
longest yet to suffer; for those who are most painfully tormented; 
for those who are the most forsaken; for those who are nearest 
redemption; for those who are suffering on account of us; for 
those who hope in our prayers ; for those who during life have 
injured us, or been injured by us ; for our spiritual brothers and 
sisters. 

When and by which means was this yearly commemoration of the 
departed introduced into the Church? 

The precise time of its introduction cannot be told. Tertullian 
(A. D. 160) writes, that the early Christians held a yearly com- 
memoration of the faithful departed. Towards the end of the tenth 
century St. Odilo, Abbot of the Benedictines at Cluny, directed 
that the yearly commemoration of the faithful departed, should 
be observed on the Second of November with prayers, alms, and 
the Sacrifice of the Mass, which time and manner of celebration 
spread through various dioceses, and was officially confirmed by 
Pope John XIX. And this day was appointed, that, having the 
day previously rejoiced at the glory of the saints in heaven, we 
might on this day most properly pray for those who are yet doing 
penance for their sins and sigh in purgatory for their redemption. 

The Introit of this day's Mass as for all Masses of the deads 
reads: Grant them eternal rest, Lord; and let perp e- 
tual light shine on them. (Ps. lxiv.) A hymn becometh 
thee God, in Sion; and a vow shall be paid to thee 
in Jerusalem. hear my prayer: all flesh shall come 
to thee. Grant them, &c. 

PRAYER OF THE CHURCH. God, the Creator and 
Redeemer of all the faithful, give to the souls of Thy servants 
departed the remission of their sins : that through the help 
of pious supplications, they may obtain the pardon they have 
always desired. Who livest. 

The Epistle and Gospel of this day speak of the resurrection 
of all men and of the judgment, when every one accordingly as 
he has lived, sinful and impenitent, or pure and innocent, will 
receive an eternally miserable or an eternally happy life. Purga- 
tory will then end and there will be only heaven and hell. It 
remains with us to choose by our life, which of these two we 
shall possess. 

At the Offertory of the Mass, the priest prays: 
Lord Jesus Christ, King of Glory, deliver the souls of all the 
faithful departed from the flames of hell, and from the deep pit. 
Deliver them from the lion's mouth, lest hell swallow them, lest 



INSTRUCTION FOR THE FEAST OF ST. LEONARD, &c. 



767 



they fall into darkness : and let the standard bearer, St. Michael, 
bring them into the holy light: which thou promisedst of old to 
Abraham and his posterity. We offer thee, Lord, a sacrifice of 
praise and prayers : accept them in behalf of the souls we com- 
memorate this day : and let them pass from death to life. 
From the gates of hell, 

^. Deliver their souls, Lord. 

X Eternal rest give unto them, Lord, 

IV And let perpetual light shine upon them. 

^. May they rest in peace, 

R,. Amen. 

% May the souls of all the faithful departed by the mercy of 

God rest in peace, 
IV Amen. 

[ We may profitably and devoutly repeat this versicle as often 
as we pass a graveyard.] 



iNSTRUGTION FOR THE FEAST OF ST. 
LEONARD, HERMIT AND ARROT. 

[November 6 J 



T. Leonard was born in France of noble parents; 
he was baptized by St. Remigius, Bishop of Rheims; 
Clovis, the first Christian King of France, was 
his god-father. Clovis offered him, at the proper 
age, a position of high honor, but Leonard had set 
his heart on something higher still. He was ordain- 
^ ed a priest by Remigius, and passing through the 
provinces of the broad lands of France, preached of Christ the 
Crucified to the people, who for the most part worshipped idols. 
The miracles which he worked, added such force to his words, 
that thousands and thousands were converted to the faith. He 
was one day journeying through a thick forest in which the king 
and his queen were hunting, when the queen was suddenly taken 
ill. Help was urgently needed. At this very moment, through God's 
providence, Leonard came to the place where the queen was, and 
as soon as he saw the sad circumstances, threw himself on his 
knees in prayer, while the queen gave birth to a finely formed 
prince. Highly pleased the king, wished to reward Leonard in a 
princely manner for his prayers. The saint implored the king to 
give his gifts as alms to the poor; this the king promised, only in- 
sisting that Leonard should, at least, accept the forest as a present. 
But he would take only that part of it, in which the queen so un- 
expectedly found help, and where he could built huts for himself 
and his companions, together with a chapel to be dedicated to the 
Queen of heaven, Mary. The king soon had one built for him, 




768 



INSTRUCTION FOR THE FEAST OF ST. LEONARD, &c. 



and thus was commenced the afterwards famous Monastery of St. 
Leonard at Noblac. 

The miraculous power which God gave to the saint, drew the 
farmers of the neighborhood around him; they came to obtain 

| help from him in all their necessities and no one ever left his 
presence unaided and unconsoled. The king granted him at times 
the favor to release prisoners, for whom Leonard had always 
the greatest compassion. Thus it often happened, that by the 
saint's aid poor prisoners found the beloved liberty. Others prayed, 
that God would help them to be released through the merits of 
His servant St. Leonard, and suddenly the chains fell from their 
hands and feet, the doors of the prisons opened of itself, and they 

; were free. Many thus freed brought their bonds and chains to 
the saint, thanking him. But he surprised, humbled himself be- 
fore God, and used the opportunity to give them touching admo- 
nitions to penance, that they might be also loosed from the bonds 
of sin. They who were sincerely converted and loved solitude, 
he received into his monastery. 

Living in strict penance and in the continual practice of works 
in honor of God, Leonard reached an advanced age, and had the 
happiness of seeing the best fruits ripen from the seed which 
he had planted. Where idolatry, ignorance, coarseness, and hor- 
rible vices had their previously own way, there now reigned the 
pure law of the gospel. The Monastery of Noblac spread its bless- 
ings far around, and many who would have been lost in the world, 
found in it peace for their souls, and a happy death. 

Leonard now weary of live, and longing to see the face of 
Christ, at last received this grace. God called him to Himself by 
a quiet death in the year 559. 

The Introit of Mass, the Lesson, and the Gospel as on the 
I Feast of St. Wendelin, October 20. 

PRAYER OF THE CHURCH. May the intercession, 
Lord, of Thy blessed servant St. Leonard commend us to 
Thee, that those things which we cannot hope for through 
our own merits, we may obtain by his prayers. Through. 



769 



INSTRUCTION FOR THE FEAST OF ST. 
MARTIN, BISHOP. 

[November 11 J 



E who loves God with a filial fear, will conti- 
nually endeaver to do good. (Eccl. xv. 1.) This 
was the fruitful love of St. Martin, this the 
summary of his whole life. His life was a con- 
tinual love of God and his neighbor, and it was 
therefore replete with good works. He was 
born in Hungary of pagan parents, but a secret 
instinct of his soul urged him from childhood to the acknowledg- 
ment of the only true God and to the acceptance of the Christian 
religion. In his tenth year he was placed among the catechumens, 
that is, those who were preparing to receive 'the holy Sacrament 
of Baptism. His pagan father sought to restrain him, but vainly ; 
he had him placed in a company of soldiers, but the fear of God 
kept him in this position not only free from the excesses common 
to it, but gave him opportunities to practise the love of his neigh- 
bor by distributing his pay among the poor. Once he was met at 
the gate Of the city of Tours by a beggar without clothes, and 
having nothing else to give him, Martin with his sword cut his own 
cloak in two, and gave half to the beggar. The following night 
our Lord appeared to him with this part of the cloak wrapped 
around him, and said: "With this mantle has Martin, the catechu- 
men, clothed me." Moved by this consoling vision, Martin no 
longer delayed receiving baptism ; he left the army and went to St. 
Hilary, Bishop of Poitiers, and under his direction made wonder- 
ful progress in Christian virtue. But however much he labored for 
his salvation, he did not forget to strive equally for the salvation 
of others, especially of his parents and relations, for whose con- 
version he undertook a long and perilous journey back to his native 
country. Returning from there he built a monastery, in which he 
and a number of other monks led a very strict and virtuous life. 
His great faith and his ardent love made him equal in miracles 
some of the deeds of the apostles ; his first miracle was the raising 
to life of a catechumen, who had died without baptism. The fame of 
his sanctity and of the miracles, which he wrought, led to his election 
to the bishopric of Tours, in spite of his determined resistance to 
the acceptance of the position. This new dignity changed nothing 
in his manner of life, except that it increased his humility, his 
zeal for God's honor, and his love for his neighbor. Thus he took 
charge of his diocese for twenty six years. When over eighty years 
old, he settled a quarrel which had broken out at Cande, but re- 
turning home his strength left him ; he called his disciples together, 
and said: "My children, I am dying!" To which they responded: 




49 



770 



INSTRUCTION FOR THE FEAST OF ST. MARTIN, BISHOP. 



"Alas, father, wilt thou leave us? To whom wilt thou leave thy 
orphans?" Touched by this, the saint prayed: "Lord! If I am 
still necessary to Thy people, I refuse not the work." But he had 
toiled enough, his end was approaching; when the priests surround- 
ing him, asked him to change his position in order that he might 
be easier, he replied: "Let me rather look towards heaven, my 
brothers, than turn again to earth, that my spirit which is already 
on its way to the Lord, may not be disturbed from the straight 
way to Him." He saw Satan near him, and said: "What dost 
thou here, thou wild beast? Miserable fiend, thou canst not harm 
me! Abraham's bosom will receive me." With these words he 
yielded up his spirit, which the angels, singing hymns of praise, 
carried to heaven. 

that we may learn from St. Martin's life to love God and to 
care not for our own salvation only, but also for the spiritual and 
corporal welfare of others, then indeed would we, at the hour of 
death, have nothing to fear from the temptations of the evil one. 

[The Introit as on the Feast of St. Peter's Chair.] 

PRAYER OF THE CHURCH. God who seest, that of 
our own strength we can do nothing, graciously grant, that 
by the intercession of Thy holy Bishop and Confessor Martin, 
we may be protected from all adversities. Through. 

LESSON. (JEccl. xliv. and xlv.) Behold a great priest, 
who in his time pleased God, and was found just: and in the 
time of wrath became an atonement. There were none found 
like him in observing the law of the Most High. Therefore, 
by an oath, did the Lord make him great amongst his people. 
He gave him the blessing of all nations, and established his 
covenant on his head. He acknowledged him in his blessings: 
he stored up his mercy for him: and he found favour in the 
eyes of the Lord. He exalted him in the sight of kings : and 
gave him a crown of glory. He made with him an eternal 
covenant: and bestowed on him a great priesthood: and 
rendered him blessed in glory. To perform the priestly of- 
fice, to sing praises to the name of God; and to offer him 
precious incense for an odour of sweetness. 

EXPLANATION. This lesson, taken from the forty fourth 
and forty fifth chapters of Ecclesiasticus, speaks of the great men 
I of the Old Testament (Enoch, Noah, Abraham, Isaac, Jacob, Moses, 
and Aaron), and the Church applies the description of them to 
the expression of the dignity, honor, and happiness of the high 
priest or bishop of the New Law, of whom these men were the 
prototype. A bishop or priest should strive with all his strength 



INSTRUCTION FOE THE FEAST OF ST. MARTIN, BISHOP. 771 

to imitate those men so acceptable to God, and so anxious for the 
salvation of man, and as he shares their honor and dignity, he 
should also like them walk before God in sanctity and justice, 
seeking in all things to please Him, that He may be reconciled in 
His anger with the people by the priestly offerings and prayers; 
for it is not enough for the priest to make the people acquainted 
with the laws of God, he must practise that, which he preaches. 
This St. Martin did, and when a priest follows his example, he 
may expect that God will not only shower blessings abundantly 
upon him, but upon his people also, and make him great upon 
earth as well as in heaven. 

GOSPEL. {Luke xi. 33— 36.) At that time: Jesus said 
to the multitude: No man lighteth a candle and putteth it in 
a hidden place, nor under a bushel, but upon a candlestick, 
that they that come in, may see the light. The light of thy 
body is thy eye. If thy eye be single, thy whole body will 
be lightsome: but if it be evil, thy body also will be dark- 
some. Take heed therefore, that the light which is in thee, 
be not darkness. If then thy whole body be lightsome, having 
no part of darkness, the whole shall be lightsome and as a 
bright lamp shall lighten thee. 

What is the light which is put not in a hidden place put on a 
candlestick ? 

Christ Himself who by His doctrine and example, like a light 
in a high place, lights all who walk in darkness, and whoever 
follows this light, cannot go wrong. It shines for every man that 
comes into this world, and if any one does not recognize it, he may 
blame his own blindness and hardness of heart. Such lights are 
also teachers, heads of families, parents, and especially the clergy, 
whom God has placed on a candlestick, so to speak, for the good 
of those under them. Such persons must strive earnestly to shine 
for the good of their children and those placed under their care, 
by giving good instruction, but still more by the example of a 
pious and edifying life, and not to mislead them, like an ignis fa- 
tuus, by scandalous words and actions, into evil. Every Christian 
should shine, in accordance with his faith, by good works for his 
fellowmen, that is, he should guide, exhort, and warn them to the 
right by good example, and not lead them in wrong paths by an 
indolent, unchristian, and sinful life. Finally, this light represents 
our conscience, the light which God has signed upon us (Ps. iv. 7.), 
and is kindled within us, that it may shine to us in all our actions 
and make clear to us what is right and just. We must strive to 
keep this light ever on its candlestick, that is, be always guided 
by it, and never darken or extinguish it by carelessly sinning. 



49* 



772 INSTRUCTION FOR THE FEAST OF THE PRESENTATION OF MARY. 

What are we to understand by the eye and the body? 
By the eye is understood our good intention, or the feelings of 
the heart directed always to God and His honor, and by the body 
the works and actions of our life. The simile therefore means: 
"As a clear, healthy eye controls the body and directs its course, 
so the mind, turned towards God, guides our conduct and renders 
it acceptable to God.'- Be careful, therefore, to have always a 
single eye, that is, a sincere intention, turned to God's honor, in 
your thoughts and actions, and not an evil eye, that is, a mind 
set only upon this world, its vanities and false pleasures. 

PRAYER TO ST. MARTIN. blessed St. Martin, so 
zealous for God's honor, that neither in word nor deed wouldst 
thou permit thyself to be overcome, whereat the angels so 
rejoiced, that they carried thy soul with hymns of praise to 
the throne of God, I implore thee to obtain for me by thy 
powerful intercession a compassionate heart for all sufferers, 
true apostolic zeal for all pastors, and for all on their death- 
bed the grace to enter, like thee, from this miserable life 
into the joy of the Lord, which thou as a good and faithful 
servant, clost already possess. Through. 



INSTRUCTION FOR THE FEAST OF THE 
PRESENTATION OF MARY. 

[November 21] 

What is this festival? 
T is a festival set apart by the Church for the 
commemoration of the day on which the blessed 
Virgin Mary, then in her most tender childhood, 
was offered by her pious parents to the Lord in 
the temple, and on which Mary consecrated 
3 herself forever to God's service. 

How did this take place? 

The parents of the blessed Virgin had promised, as we learn 
by tradition, to offer the child which God would give them, to His 
service in the temple. Mary, at the same time, child as she was, 
enlightened by divine inspiration had offered herself wholly to the 
Lord, consecrating herself unreservedly to His love and service. 
She knew also, that her parents had made a vow to dedicate her 
to the service of God, for it was an old custom with the Jews to 
place their daughters in one of the rooms surrounding the temple, 
there to be well educated by saintly women, as now did Joachim 
and Anne their holy child. As Mary, though only three years of 




INSTRUCTION FOR THE FEAST OF THE PRESENTATION OF MARY. 

age, knew of her parents' vow, she intended, as St. Germanus and 
Epiphanius testify, to solemnly dedicate herself to God in the 
temple; she therefore entreated her parents to take her to the 
temple and fulfil their promise to God, after which, as St. Gregory 
of Nyssa tells us, St, Anne no longer delayed accompanying her 
to the temple and offering her to God. Mary, like a graceful 
dove, hastened on the wings of desire in advance; simple and 
without external show was her entrance into the temple, but in- 
numerable heavenly spirits celebrated this festival, and the Most 
High looked down with pleasure upon this purest and holiest 
sacrifice ever offered in His temple. The three holy persons fell 
on their faces and adored the living God; the parents in deepest 
humility, adoration, and reverence offered Him their daughter, 
and Mary gave thanks to the God of Israel, that He had given 
her the grace to serve Him, and to give herself to Him to be His 
handmaid forever. Then Joachim and Anne gave their beloved 
child to the priest Zacharias (S. Germ. Greg, de Nicom) who pre- 
sided over the holy service, who, having offered prayers and 
sacrifices for her, led her to that part of the temple where the 
maidens dedicated to God's service were educated. Here Mary 
shone as a model for all the maidens who were with her in the 
temple, and she shines still for all who, like her, consecrate their 
virginity to the Lord, and devote themselves wholly and entirely 
to this service. 

[The Introit, Epistle, and Gospel as on the Festival of the 
Rosary.] 

INSTRUCTION. I. How wonderfully noble were the minds of 
Mary's parents, which enabled them to deprive themselves of their 
beloved child for the love of God, offering her to Him, the Most 
High, willingly leaving her in the temple for His holy service! 
True love of God is ready for any sacrifices, prepared to do 
whatever He requires. 

Parents ! God does not require from all of you, that you, like 
Joachim and Anne, should dedicate your children in a special 
manner to Him, but He does require of you all, that you see in 
your children the temple of the Holy Ghost, and that you should 
guard them from every stain of sin. From their earliest youth 
you should, if you wish for joy in your children, train them for 
God' service, changing your dwelling into God's temple by a 
Christian life. 

n. Mary, even in her tenderest childhood, offers up and con- 
secrates herself; she gives herself unreservedly and irrevocably 
to God. When shall we give ourselves in earnest to God? We 
are offered to Him in baptism, it is true, and made His consecrat- 
ed temple; we then renounced the world and the devil; we then 
bound ourselves to live for God only, and we have, since then, 



774 INSTRUCTION FOR THE FEAST OF THE PRESENTATION OF MARY. 

renewed our baptismal covenant with God. But have we kept 
to it? Have we not with one hand stolen that, which with the 
other we offered to God? Have we not profaned with shameful 
desires the temple of our heart? Have we not lived more for our- 
selves, for the world, for vanity than for God? When then will 
we truly give ourselves to God? In our old age perhaps? But will 
God, after we have spent our youth and strength in the service of 
the world, sin, and the devil, accept the offering of our weak, feeble 
body, of our sinbound soul? Will He be satisfied to have us willing 
to serve Him, when we can no longer serve the world? if we com- 
mence to live for God, only when we commence to die? God is a 
jealous God, He is not satisfied with a heart divided between Him 
and creatures. He wishes to be loved with the whole heart, with 
the whole soul, and with all one's strength. And thus He deserves 
to be loved ; it is only such perfect love as this that He can reward, 
for He wishes to give Himself entirely to us, as we give ourselves 
entirely to Him, without reserve, for Christ says: If any one 
love me, my father will love him, and we will come to 
him, and will make our abode with him. {John xiv. 23.) 

PRATER OF THE CHURCH. God, who hast pleased 
that blessed Mary, ever a Virgin, become an abode for the 
Holy Ghost, should this day be presented to Thee in the 
temple : grant, by her intercession, that we may be presented 
before Thy divine Majesty in the temple of God. Thro 1 . 

PRAYER TO MARY. Mary, most pleasing offering in 
the sight of God, prepare my heart to be a worthy and ac- 
ceptable offering to God. Obtain for me, that from hence- 
forth there may arise no thought of my heart, no word of 
my mouth, no action of mine, which may not tend to my 
neighbors good. Obtain for me, that my heart may be at 
all times turned towards God, and that I may do nothing 
negligently that concerns God's honor and my own salvation. 
Take from me my own perverted will, and obtain me a will 
like thine, that I may satisfactorily perform all my duties, 
and in everything be obedient to the commands of God. 
Amen. 



775 



INSTRUCTION FOR THE FEAST OF ST. 
CATHARINE, VIRGIN AND MARTYR. 

[November 25.] 



Atharine, a noble maiden of Alexandria, labored 
diligently and energetically, even in her child- 
hood, to learn the Christian religion as well as 
worldly sciences. In this she was so successful 
that, in her eighteenth year, she put to shame the 
erroneous doctrines of the greatest philosophers 
of Alexandria. The occasion for this was given 
by the Emperor Maxentius, a cruel persecutor of the Christians. 
When he learned, that the young and beautiful Catharine upheld 
the divinity of the Christian religion in the strongest manner, he 
ordered the wisest philosophers to meet at Alexandria, promising 
them great rewards, if they would vanquish the maiden in argu- 
ment, and prevail upon her to become an idolater. But the con- 
trary effect was produced, for Catharine proved with such power- 
ful arguments, that the Christian is the only true religion, the one, 
only one necessary for eternal life, that the philosophers accepted 
it without delay, and afterwards defended it with their blood. 
The emperor, exasperated by this unexpected result of the debate, 
sought in other ways to move her, using all possible persuasions, 
offering himself to her in marriage, promising to make her queen 
of this world if she would renounce her faith; but finding all una- 
vailing he had recourse to threats and tortures. He caused her to 
be tortured for eleven days in prison by blows, hunger, and thirst, 
but with no other success than that the empress, his wife, and 
the general Porphyrius, who visited Catharine in prison, were con- 
verted to the faith and prepared to die as martyrs. Still more 
enraged by this, the emperor commanded, that Catharine should 
be placed on a wheel of knives and sharp iron hooks, which would 
tear her body into pieces. But what happened? She made the 
sign of the cross on the wheel, and instantly the fearful instru- 
ments of torture flew apart, and an immense number of spectators 
were converted by the miracle. The tyrant dared not try new tor- 
tures, lest still more should be converted. He therefore ordered, 
that she should be beheaded. The saint received her death-blow 
joyously, and her pure soul flew to heaven there to receive the 
double crown of virginity and martyrdom. Her body was buried 
by angels on Mount Sinai, where in the eight century it was 
found by the Christians, and is still venerated with the greatest 
devotion. 

What will be thought, reading this biography, by those young 
girls who instead of gaining many souls for God by piety ana 
modesty, draw many from Him and lead them to hell by their 




778 INSTRUCTION FOR THE FEAST OF ST. CATHARINE, 




reckless conduct, the freedom of their manners, their improper 
bearing, their shameful dress, and their unblushing exposure? 

At the Introit the Church sings: I spoke of thy testimo- 
nies before kings, and I was not ashamed: I meditated 
also on thy commandments, which I loved exceedingly. 
Blessed are the undefiled in the way, who walk in the 
law of the Lord. (Ps. cxviii.) Glory, &c. 

PRAYER OF THE CHURCH. God, who gavest the 
law to Moses on Mount Sinai, and didst wonderfully trans- 
late the body of blessed Catharine, Thy virgin and martyr, 
thither by the ministry of holy angels: mercifully grant' by 
her merits and prayers, that we may safely come to the 
mount which is Christ. Who liveth. 



VIRGIN AND MARTYR. 



Ill 



LESSON. {Eccl. li. 1—8.) I will give glory to thee, 
Lord, my king, and I will praise thee, God, my Saviour. 
I will give glory to thy name, for thou hast been a helper 
and protector to me, and hast preserved my body from des- 
truction, from the snare of an unjust tongue, and from the 
lips of them that forge lies, and in the sight of them that 
stood by, thou hast been my helper. And thou hast delivered 
me, according to the multitude of the mercy of thy name, 
from the roaring lions, that were ready to devour me. Out 
of the hands of them that sought my life, and from the gates 
of afflictions, which compassed me about ; from the oppres- 
sion of the flame which surrounded me, and in the midst of 
the fire I was not burnt. From the depth of the belly of hell, 
and from an unclean tongue, and from lying words, from an 
unjust king, and from a slanderous tongue : my soul shall 
praise the Lord even to death, because thou succour est those 
that trust in thee, and deliverest them from the hands of the 
Gentiles, Lord our God. 

APPLICATION. The Church on this day praises God in the 
words of the wise man, for the graces, which He bestowed on St. 
Catharine, but especially for the protection of her purity against 
the temptations and dangers of this world. God is indeed the most 
faithful defender and the most powerful protector of pure and un- 
sullied souls, and does not permit those who trust in Him, to be 
confounded. He does indeed sometimes allow them to be assailed 
by great temptations, dangers, and trials, but this only in order 
to give them occasion for victory and more conspicuously to mani- 
fest His help. For in the midst of their trouble, He is with them, 
and the greater the danger is the more wonderful is His protection. 
But this protection cannot be claimed by those, who carelessly, 
unnecessarily and uselessly rush into the greatest dangers, who 
intentionally seek occasions for sin, and thrust themselves into 
the fire of the greatest temptations. For such as these God surely 
will not renew the miracle of the children in the fiery furnace, but 
leave them to perish in the danger, which they have loved. {Eccl. 
hi. 27.) 

The Gospel as on the Feast of St. Rose of Lima. 

What does Christ teach us by this parable? 

He teaches us to be at every moment prepared for the judg- 
ment which will come after death, when He will take those who 
are ready with Him to the wedding, that is, to heaven, and will 
exclude those who are not prepared. Therefore He says at the 
end: Watch ye and be every moment prepared, because 
you know not the day nor the hour. 



778 INSTRUCTION FOR THE FEAST OF ST. CATHARINE, 

What is to be understood by the wedding and the persons 
present at it? 

By the wedding is understood the eternal possession and enjoy- 
ment of God, by the bridegroom Jesus Christ, by the bride the 
Church on earth, by the wedding feast the union of Christ and 
His Church in heaven, which is the wedding hall; by the ten 
virgins all who are invited to the Lamb's wedding and the proud 
eternal banquet. 

Why are the faithful compared to virgins? 

Because in the designs of God all the faithful should be as 
virgins, that is, that they should lead pure and unsullied lives, by 
the proper use of their senses, by employing the powers of their 
soul in a right manner, and by avoiding all improper attachments 
to creatures, a St. Paul says: For I am jealous of you with 
jealousy of God, for I have espoused you to one hus- 
band, that I may present you as a chaste virgin to 
Christ, (iii. Cor. xi. 2.) 

What do the lamps, the oil, and the vessels represent? 

As the holy fathers explain it, by the lamps faith is understood, 
by oil love, good works, charity, and by the vessels the hearts 
and consciences of men. 

What is meant by the tarrying of the bridegroom, the virgin's sleep, 
and the cry by which they were awakened? 
The tarrying of the bridegroom represents the uncertainty of 
death and the judgment ; the virgin's sleep the negligence in 
which Christians continue to live, without good works, until un- 
expectedly another sleep, the sleep of death, comes over them, 
from which they are aroused and summoned to judgment by the 
sound of trumpets and the cry, Arise, ye dead, and come to 
judgment. 

Why did the foolish virgins ask the wise ones for oil? 

Because they had not provided themselves with any, that is, 
because they were contented to have the lamp of faith or of 
virginity, and did not supply themselves with oil of charity and 
good works. They will, therefore, be obliged at the judgment to 
seek from the prudent virgins, that is, from those who combined 
faith with love, and so supplied themselves with good works, for 
oil, that is, for a share in their merits. But they obtain nothing, 
for as St. Jerome says, at the judgment the virtues of the just 
cannot supply the deficiency of the unjust. 

Why did the prudent virgins tell the others to go to them 
that sell? 

In these words, says St. Bernard, a severe rebuke is contained 
to those hypocrites who all their lives have sought to please men 



VIRGIN AND MARTYR. 



779 



and buy their praise; let them look to these after death for 
reward ! 

Why did the bridegroom say to the foolish virgins: 1 know 

you not? 

To teach us, that it is not enough in order to enter the king- 
dom of heaven, that we should believe, but that moreover we 
must have a living faith, a faith productive of good works, and 
causing us in all our actions to seek sincerely to promote God's 
honor. For, as St. Chrysostom says, even the virgins who bring 
no fruits of good works, will be cast away with those who are not 
virgins, on the judgment day. 

Why does Christ say: Watch? 

St. Gregory says, "Were a man to know the time of his death, 
he could give a part of his life-time to the joys of this world, 
and a part to penance ; but as we know not the hour, we should 
expect : nd be ready for the end of our life at any moment." 

ASPIRATION. Lord Jesus Christ, Teacher of eternal 
life ! we thank Thee for having taught us how circumspectly, 
vigilantly, and with what preparation we should live and 
expect Thy coming. But as we cannot do this of our own 
strength, strengthen us with Thy grace, that the fire of Thy 
love may burn day and night in our hearts, and that we 
may enter with Thee into the joys of the eternal wedding 
feast. do not permit us, at the last judgment, to hear 
those terrible words from Thy lips: I know you not, but 
the joyous words : Come, blessed of my Father, and 
take possession of the kingdom prepared for you 
from the beginning of the world. do Thou grant us 
this grace, Thou who hast bought us at such costly price, 
and hast redeemed us by Thy blood. To Thee be honor, 
praise, and thanks forever. Amen. 



780 



INSTRUCTION 

ON THE HOLY SACRIFICE OF THE MASS. 



He holy Sacrifice of the Mass is the most im- 
portant part, indeed the central point of the 
whole service of the Catholic Church. "What 
the sun is to the stars," says St. Francis of 
Sales, "the holy Sacrifice of the Mass is to 
the other exercises of religion." The Catholic 
e should, therefore, esteem this Sacrifice above 
all, and by devout participation in it endeavor to draw from it 
the greatest possible good. With this purpose he should consider : 
I. The necessity of the holy Sacrifice of the Mass ; II. its institu- 
tion and continuance; III. its substance and its aim; IY. its value 
and strength ; V. its constituent parts and ceremonies ; VI. and, 
finally, the way in which he should attend it. 

I. The Necessity of the Mass, 

When St. Paul says (Hebr. ix. 11, 12.), that Christ being 
come a high priest of the good things to come, by his 
own blood entered once into the Holies, having obtain- 
ed eternal redemption, for the redemption of many 
transgressions, he means to say, that Christ by His sufferings 
on the cross of Calvary atoned enough to God for our sins, per- 
fectly cancelled all our debts, and fulfilled and supplied all offer- 
ings of the Old Law, which were prototypes of His sacrifice and 
were to end with it. But it does not follow, that there can be no 
other sacrifice than the sacrifice on the cross, and none other be 
necessary in the Christian Church which He founded; for there 
can be no religion without sacrifice. God is the infinite, 
highest Lord, and all rational creatures, the works of His hands, 
owe Him the greatest reverence, adoration, and self-sacrifice; He 
is infinitely good to us, and we own Him the greatest gratitude; 
He is infinite purity and holiness, we stand in His presence sin- 
ners, stained with sin. We do indeed show Him our reverence, 
our thanks, our sorrow by prayers and by loving, contrite hearts, 
but we have within us the urgent need of expressing the feelings 
of our heart externally also, by gifts and presents of the most 
precious, most valuable, and dearest of our possessions, which 
we offer and consecrate to God. This presentation of anything 
entirely dedicated to God,— usually something killed and con- 
sumed in order to show that the Lord, our God, is above us and 
all our goods, and is Lord of life and death — we call an offer- 
ing, and such offerings are as old as the world. At all times and 
in all places men have felt and owned, that prayer alone is not 




INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 78 J 

sufficient, that they need, to be permitted to appear before God 
in their sinfulness and needs, to have a support to their prayers ; 
and they, therefore, add an external gift, a present to supply their 
own weakness and unworthiness, and we find among the rudest 
people sometimes bloody, sometimes unbloody offerings. Should 
not the Christian religion, then, bring an offering by which Chris- 
tian people can show the homage due to God? But the sacrifices 
of the Old Law are abolished by the sacrifice of the cross, and 
Christ Himself has announced, that the blood of slaughtered ani- 
mals is not pleasing to Him [Hebr. x. 5—7.), and that He will 
accept no other offering than a sacrifice worthy of His majesty, 
and that this pure sacrifice, worthy of His majesty, must in future 
be offered to Him in every place upon the earth. {Mai. i. 10, 11.) 
But what sacrifice worthy of God, can the Christian offer, if not 
Christ, our Saviour and our Head, with whom God has given us 
everything, and made us by and in Christ members of His body? 
And that this might be done, "Christ, at the Last Supper, the 
night when He was delivered up, in order to leave to His beloved 
bride, the Church, in accordance with the needs of human nature, 
a visible sacrifice by means of which the bloody sacrifice, which 
had to be offered up on the cross, might be always present, His 
own remembrance remain until the end of time, and we use its 
powerful strength for the forgiveness of sin, as we daily need to 
do, declared Himself the Eternal High Priest according to the 
Order of Melchisedech, and offered His body in the form of bread 
and wine to God the Father, and under the same appearance He 
gave it as food to His apostles, whom He at that time constituted 
priests of the New Testament, commanding them and their suc- 
cessors to offer the same in their priesthood." {Cone. Irid. Sess. 
22. cap. 1. 2. 3.) 

The necessity of a continuing sacrifice in the Christian 
Church, is further manifested by this: that the sacrifice of the 
cross, which Christ perfectly accomplished in relation to Him- 
self, must also be accomplished in relation to us, that is, 
appropriated to us. To understand this, we must remember 
that the victims in the Old Law were slaughtered, burnt, and a 
part eaten by the priests and the people, in order, so to speak, 
that by and through this offering they might become one with 
God. The sacrifices of the Old Testament were prototypes of the 
New, and the faithful should now take part in the sacrifice of 
Christ, and thus pass to union with God ; but this can be done 
only by uniting in the sacrifice. As Christ who offered Himself on 
the cross, cannot now be united with us, the Saviour instituted 
the holy Sacrifice of the New Testament, in which He gives Him- 
self under the form of bread and wine to all His members for 
food, unites them with Himself and His Heavenly Father, and 
bestows upon them all His merits, all fruits of His death upon the 
cross, the price of the blood, which he shed. Thus St. Augustine j 



782 INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 

writes : " The one and the same sacrifice is offered on our altars and 
on Mount Calvary, with this difference only : on Mount Calvary it 
was offered simply, on our altars it is offered and distribut- 
ed." And St. Ambrose adds: "On the altar the offering of the 
cross is accomplished, for Christ there daily nourishes us with the 
Sacrament of His sufferings. In this way Christ, by the sacrifice 
of the cross, paid our ransom, and by the sacrifice of the altar 
distributes to us the fruits of that payment." 

Christ is the Eternal High Priest. (Ps. cix. 4.; Hebr.v. 
10., vi. 19.) He has commenced and accomplished the sacrifice 
of the cross, but not ended it, it shall continue as an offering 
which is accomplished, for all times. Therefore Christ was the 
sacrifice not only while He hung upon the cross, but He remains 
for all times the sacrifice for this sinful world and offers it at all 
times as Eternal High Priest. How, if His offering was not con- 
tinuous, could the prophets call Him a Priest according to the 
Order of the King of Priests, Melchisedech, who offered bread 
and wine, prototypes of the holy Sacrifice of the Mass? All per- 
sons born into the world, should have part in it, should partici- 
pate in its merits, not by faith only, but by receiving in themselves 
the body and blood of Christ, the only true, perfect sacrifice of 
heaven and of earth. 

Without the holy Sacrifice of the Mass, the point 
of union of a common external divine service would 
be lacking in the Christian Church, by which to renew the 
remembrance of the offering of the cross and venerate it as it 
ought to be. At the sacrifice of the cross, there was present 
no one except Mary, John, and some pious women, who under- 
stood the sufferings and bloody death of Christ, to unite with 
Him and give due honor to this most holy sacrifice; the others 
who surrounded the cross, joined in insulting, degrading and 
outraging this offering. This sacrifice was indeed accomplished by 
the aid of men, but of men who aided only by their crimes. There 
was no one there, except Mary, who would have made the cross 
the altar on which Christ offered Himself, no congregation was 
there to take part in the sacrifice of the altar. It became neces- 
sary then, that this offering should at some future time receive 
the homage due to it, and that those for whose salvation the 
offering was made, should have the opportunity to unite in offer- 
ing it, and thus to celebrate in common a divine service worthy 
of Divine Majesty. And this is done in the holy Sacrifice of 
the Mass, where the faithful are invited to venerate that bloody 
sacrifice of the cross, being urged to gratitude for it, and being 
invited to participation in it, by means of holy Communion. If 
this were not so, there would be no external visible service in 
the Christian Church, and there could be no true divine service ; 
that which should be divine worship, would be only school 
lessons ; the Church in which Christ ought to be solemnly ador- 



INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 783 

ed, would be only a lecture-room; there would be no mention 
of an altar there, no true communion of Christ and the faith- 
ful, and of the faithful among themselves ; the means of partici- 
pating in the fruits of the sacrifice of the cross, of offering and 
uniting ourselves with Christ, would be lacking. How true this 
is, we see from the condition of the heretics, who deny the con- 
tinuance of Christ's sacrifice in His Church, the Sacrifice of the 
Mass. Their service is but a sermon, their Churches assembly- 
rooms, the altar left standing is but a continual reminder of their 
inconsistency, because that is no altar on which there is no offer- 
ing; their ministers of religion have ceased to be priests, for as 
we cannot think of an altar without an offering, so also of no priest 
without sacrifice. 

In the holy Sacrifice of the Mass must be fulfilled 
all the prototypes and prophecies in regard to Christ's 
offering, which were ordered by God in the Old Testament, or 
were spoken by the inspired prophets. 

A true and unquestionable prototype of the holy Sacrifice of 
the Mass, was the Offering of Melchisedech. This king of 
peace and justice, this high priest who had neither predecessor 
nor successor in his priesthood, who offered bread and wine, and 
then administered it to Abraham and his servants (Gen. xiv. 8.), 
was a special prototype of Christ who offered Himself to His 
Heavenly Father under the form of bread and wine as the fountain 
of all peace and justice, and gave Himself to His apostles. 

Another prototype of the Sacrifice of the Mass was in the 
show-breads (Lev. xxiv. 5-9.) which were baked from fine flour, 
kept continually before the Lord in the sanctuary as a sacrifice, 
and at the end of eight days were eaten by the priests. 

Another was in the offering of bread and wine, which 
was united with the sacrifice of slaughtered animals. Thus there 
was always an unbloody offering, of bread and wine, united with 
a bloody offering, representing the united offering of the bloody 
Sacrifice of the Cross and the unbloody Sacrifice of the Mass. 

To the offerings of the Old Testament belonged oil and in- 
cense. The oil referred to Christ, the Anointed One, who offers 
Himself in the holy Sacrifice of Mass, being at the same time our 
High Priest, symbolized by the incense. 

In regard to the prophecies, we have the holy Sacrifice of 
the Mass plainly announced by the prophet Malachias (Mai. i. 
10, 11.), when God turning to the Jewish people, says: I have 
no pleasure in you, and I will not receive a gift of your 
hand. For from the rising of the sun even to the going 
down, my name is great among the gentiles, and in 
every place there is sacrifice, and there is offered to 
my name a clean oblation: for my name is great among 
the gentiles. In this prophecy is clearly announced, first. 



784 INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 

that the sacrifices in use among the Jews, will cease ; secondly, 
that in their place will be offered a clean oblation ; thirdly, by all 
nations and in all places from the rising to the setting of the sun. 
By this oblation the sacrifice of the cross cannot be meant, for 
this was offered only once and at only one place, at Jerusalem ; 
nor can it mean the inward offering of love, as asserted by the 
heretics who reject the Mass, because the sacrifice of love is no 
new sacrifice, it was offered by the saints of the Old Testament 
also, and it is not entirely pure, for human failings were con- 
tained in it ; nor yet is it the offering of prayer and praise, for 
this prophecy does not speak of a sacrifice of sweet odor, by 
which the offering of prayer and praise might well be understood, 
but of an external, material thing, an oblation ; consequently we 
must understand by it the clean oblation of the New Testament, 
the holy Sacrifice of the Mass, which never becomes unclean, even 
though the priest who offers, or the congregation present at it, 
be as impure as ever. For these reasons the Council of Trent 
(Sess. 22. c. 1.) declares, "that this prophecy of Malachias obtains 
its fulfilment in the holy Sacrifice of the Mass;"' and the fathers 
of the Church have understand it in the same manner. 

II. On the Institution and Continual Celebration of the Holy 
Sacrifice of the Mass in the Catholic Church. 

All that the sacrifices of the Old Testament so plainly repre- 
sented and the sacred prophecies so clearly announced, Christ 
fulfilled on the day before His passion. In that great last hour, 
which He had awaited with such longing, that He might accom- 
plish the work of redemption and consummate His offering, He 
gathered His disciples around Him. The solemnity of His whole 
mien, the pathos in His countenance and in His voice, drew their 
attention and made them feel, that He intended something grand. 
The paschal lamb was eaten, the feet of the disciples were washed, 
they were gathered at the table, around the Saviour, full of ex- 
pectation. Then, says the gospel, he took bread, blessed 
it, gave thanks, and said: This is my body which is 
given for you; in like manner the chalice also, saying: 
This is the chalice of the New Testament in my blood. 
(Luke xxii. 19, 20. ; Matt, xxvi.) Here then Christ as High Priest 
according to the Order of Melchisedech, offers Himself: This is 
my body which is given for you, this is my blood which 
shall be shed for many for the remission of sin. If then the 
body and blood of Christ in the blessed Sacrament is the same 
body and blood as that offered and shed upon the cross, then it 
is certainly a sacrifice of body and blood, and as Christ wished 
this sacrifice to continue in His Church, He added: Do this in 
commemoration of me, which was giving authority and com- 
mand to His apostles and their successors, to do that which He 
had done. These travelled and offered also, breaking bread 



INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 



785 



from house to house (Acts ii. 46.) where the early Christians 
gathered in order to receive this bread of heaven; they offered on 
altars, for St. Paul plainly says they had an altar \Hebr. xiii. 10.), 
and where there is an altar, there must be an offering. And not 
the apostles only, but their successors offered this sacrifice. 

St. Ireneus, who was a disciple St. Polycarp, himself a pupil of 
St. John, writes : " Christ taught a new sacrifice of the New Testa- 
ment, which the Church received from the apostles, and offers 
throughout the world." St. Justin in his vindication, adressed to 
the Roman emperors, testifies to the same thing. St. Cyril plainly 
speaks of an unbloody, divine service of the Christians and of 
their participation in the body and blood of the Saviour. St. Chry- 
sostom writes : " This is a pure and, indeed, the first of offerings, ! 
a mysterious table, a heavenly and most venerable sacrifice." St. 
Augustine says: "Christ is our eternal High Priest according to 
the order of Melchisedech, because He gave Himself as a sacri- 
fice for our sins, and commanded a similar sacrifice to be 
celebrated in commemoration of His suffering, so that we see that, 
which Melchisedech offered to God, now offered throughout 
the world by the Church of Christ! From these testimo- 
nies of the oldest fathers, the number of which might be greatly 
increased, it is made clear, that the holy sacrifice of the Mass has 
always been celebrated in the Catholic Church, not invented in 
later days, and the heretics by their rejection of this sacrifice are 
proved to be at variance with all Christian antiquity. By the 
abuse of the Church's doctrine on this point, they prove only their 
own ill will, and their pitiable blindness, out not the falsity of 
the Catholic doctrine. 

III. On the nature of the Holy Sacrifice of the Mass and the 
ends for which it is offered, or what the Sacrifice of the Mass is, 
and for what purpose it is celebrated. 

In the closer meaning *) of the word, a sacrifice is an external 
thing, visible to the senses, which is offered by an authorized 
minister, and which is either consumed or outwardly changed, in 
order to show that the rational creature is absolutely subject to 
God's government. With this meaning of the word sacrifice, the 
holy Sacrifice of the Mass perfectly corresponds, because all the 
properties of a sacrifice are found in it. 

In the holy Sacrifice of the Mass is offered : 

An external and visible thing, the body and blood of Christ, 
under the form of bread and wine, which are external and visible. 

Under these forms there is truly and actually offered up to 
God the body and blood of His son, His only begotten Son. 
I 

*) Concerning Sacrifice in its AYider sense see Instruction for the Fifth 
Sunday after Pentecost. 



50 



786 INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 

This is done through a minister, the priest, who is specially 
authorized to do it, commanded and empowered to do it by God 
Himself. 

The forms offered up, are changed into the body and blood of 
Christ, and are then received and consumed by the priest and the 
faithful in holy Communion. The Sacrifice of the Mass is there- 
fore the true offering, the continual unbloody sacrifice of the New 
Testament, in which the real body and the real blood of our Lord 
Jesus Christ are offered by the hands of the priest to God, the 
Most High, and offered with the same intention as on the cross, 
namely: 1. for the reconciliation of sinful humanity with God, so 
that we, if we assist at it with lively faith and sincere repentance, 
acquire mercy and grace,— a propitiatory sacrifice; 2. for the 
praise and glory of the infinite Majesty of God,— a sacrifice of 
adoration; 3. in thanks for His infinite goodness to us all, — a 
sacrifice of thanksgiving; 4. to implore God's help in all 
our spiritual and corporal needs,— a sacrifice of impetration. 
There is then only this difference between the Sacrifice of the 
Cross and the Sacrifice of the Mass, that the Sacrifice of the Cross 
was accomplished by the shedding of Christ's blood, and the Sa- 
crifice of the Mass is accomplished without shedding it. Otherwise 
the two sacrifices are the same, for the same Christ here offers 
Himself in an unbloody manner, who offered Himself in a bloody 
manner on the cross. According to the doctrine of the Church 
the Sacrifice of the Mass, therefore, is not merely a representation 
or commemoration of the Sacrifice of the Cross, but a continuation 
and accomplishment of it. 

IV. The Value and Efficacy of the Sacrifice of the Mass. 

All the merits of the blessed Virgin, Mother of God, the ado- 
ration of all the angels, the acts of the apostles, the sufferings of 
the martyrs, the rigorous life of the penitents and the hermits, 
the purity of the virgins, the virtues of the confessors, in a word, 
the good works of all the saints w r ho have ever lived, do live, 
and shall live until the end of time, are not worth so much as 
one single Sacrifice of the Mass. This is a dogma of the Church, 
and its reason is easily seen : for all the homage which creatures 
can show to God, is only a finite homage, while the homage shown 
God in the holy Sacrifice, is an infinite homage, since it is shown 
Him by His only begotten Son, who is at once both God and Man. 
The priest is but the instrument; it is Christ, the Son of God, who 
offers and is offered, and, therefore, this sacrifice has an infinite 
superabundant value. Of all works there is none more beautiful 
and more acceptable to God than the Mass, none which can so 
effectually disarm His anger, none which gives so terrific blows 
to the powers of hell, none w 7 hich gives such abundance of grace 
to the poor pilgrims of earth, such relief to the suffering souls in 
purgatory. The Abbot St. Odo says: "The Mass is the work to 



INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 787 

which the world's salvation is bound." "The earth," adds St. 
Timothy of Jerusalem," is under obligations to the Mass for its 
preservation ; but for the Mass, the sins of men would long ago 
have annihilated it." "The Sacrifice of the Altar," says St. Tho- 
mas, "is as effectual as the offering on Mount Calvary." "A 
Mass," says St. Chrysostom, "is of as much value as the offering 
on Calvary. " Like that offering, the Mass has in itself power 
enough to satisfy (rod's justice, always to effect our reconciliation 
with Him, and make us participators in grace for forgiveness of 
sins ; for He who offers the sacrifice, is the same who is offered, 
He is the Son of God, equal to His Father ; He is one with those 
for whom He offers the sacrifice, for He is man like to us in all 
but sin ; He is Himself both High Priest and Victim, of whom St. 
John says: He is the propitiation for our sins, and not 
for ours only, but for the sins of the whole world, 
(i. John ii. 2.) From this it follows : 

1) That the sacrifice does not lose its efficacy, even though 
offered by a bad priest, for Christ is not only the victim but th e 
Priest and High Priest who offers it ; as an alms loses none of its 
power and worth, even though dispensed by a bad servant ; 

2) that the efficacy of the Mass extends to all men, that it can 
be offered and is offered for both the living and the dead, when 
they belong to the communion of the Catholic Church, for the 
conversion of sinners, heretics, and idolaters, and for obtaining 
corporal and spiritual help. Concerning sacrifice for the departed, 
Mass for the dead, Tertullian (f A.D.220) writes, "that prayer 
for the dead is a very old custom, confirmed by tradition;" and 
St. Chrysostom adds: "The apostle did not say without meaning, 
that when celebrating the mysteries, he thought of those who had 
passed away from us." The fruits of the Sacrifice of the Mass 
are bestowed upon the souls in purgatory as intercession for them, 
that their sufferings may be lessened, and they released from 
them ; 

3) that the faithful should pray zealously, especially at the 
celebration of the holy Sacrifice. Then they will be easier heard, 
for Christ, the head of the living members of the Church which 
is His body, here offers Himself as our only mediator, and prays 
for graces for us. Shall the prayers of the faithful, united with 
the prayers of Jesus, fail to reach the throne and be heard? 
Therefore it is, that pious Christians love most of all to present 
their petitions, homage, and thanks to God at Mass, and while 
praying Him, that He will accept them for the sake of Christ, 
their Redeemer and their Head, they perform that which we call 
attending or hearing Mass; 

4) that it is permissable and very profitable to pray at Mass 
for our fellowmen, since Christ especially requires, that we should 

- intercede for one another, and it is certainly pleasing to Him if 



50* 



788 INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 



! j we commend to Him there, where He is offered on our altars in 
purest love for all, our parents, friends, those who are sick, in 
distress or in affliction, so that they may find help and consolation; 

5) that if the Mass is offered in honor of the blessed Virgin 
or any of the saint, this is not to be understood to mean, that the 
Mass is offered to them, but merely, as the Church teaches, that 
it is offered in commemoration of their victory over themselves 
and the world, and is simply a Mass of thanksgiving for the 
graces which God bestowed upon them and the glory which He 
has imparted to them; and a Rogatory Mass by which we be- 
seech the saints, the glorified members of Christ's body, to inter- 
cede for us that we may work out our salvation. Thus St. Augustine 

| says: "We do not raise our altars to martyrs, but to God Himself, 
though on the graves of martyrs. No one of our predecessors 
has ever said : We offer to thee, Peter or Paul. Whatever is 
offered, is offered to God who crowns the saints." Finally, 

6) that it is a superstitious belief to ascribe to some Masses, 
to those of the Heavenly Court or the Gregorian, &c, greater effi- 

| cacy than to others. For in every Mass there is the same Victim 
and the same Priest, Jesus Christ, eternally blessed. 

V. The Constituent Parts and Ceremonies of the Mass. 

The holy Sacrifice of the Mass is in its nature ever the same, 
j whether celebrated with singing and many assistants on the altar 
(high Mass, grand high Mass), or quietly without singing and with 
only one or two assistants (low Mass), whether some of the faith- 
ful receive holy Communion or not, as the Consistory of Trent 
! expressly declares. (Sess. 22. c. 6.) 

The name Mass was given to the holy Sacrifice in the be- 
ginning of Christianity and means dismissal; in the early Chris- 
tian times the people were formally dismissed by the deacon, 
hence the name. There were properly two dismissals by the 
deacon : the first after the gospel and sermon, and was addressed 
to the Catechumens and the public penitents who were obliged 
to leave the Church before the Offertory ; the second was at the 
end of the sacrifice, when the deacon dismissed all with the 
words: Ite Missa est, " Go, Mass is ended;" this latter dismissal 
is still in use. 

The Sacrifice of the Mass consists of three principal parts: 
the Offertory, the Consecration, and the Communion or 
the reception of the body and blood of Christ, besides which there 
is the before and after Mass. 

The Church has surrounded the celebration of the holy Sacri- 
fice of the Mass with various ceremonies, in accordance with its 
dignity and efficacy, which are divided into the ceremonies of the 
altar, of the priestly dress, and of the manner of offering the 
sacrifice. 



INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 7$9 

I. The altar, at the time of the persecutions of the Chris- 
tiaDS a four- cornered table of wood, afterwards of stone, repre- 
sents Mount Calvary where Christ was crucified, the cross upon | i 
which He consummated His bloody sacrifice, and especially Christ 
Himself w T ho, as the apostle expresses it (Matt. xxi. 42.; Eph. ii, 

21, 22.), is the head-corner-stone of the Church, the one who 
i offers, the sacrifice, and the altar. The altar-cloth which covers 
the altar, represents the linen cloth in which Christ' body w^as ; 
wrapped. 

II. The priestly vestments consist of several articles: 

1. The veil or amict, which served originally to cover the 
neck which the dress of the times left uncovered, and should 
remind the priest and the faithful of the Son of God w T ho, when 
He came down from heaven, veiled His divinity under His humi- 
lity; of the contest which the priest has always to sustain against ! I 
the temptations of the evil one, wherefore he prays when, putting I 
it on: "0 Lord, place upon my head the helmet of salvation for 
protection against the temptations of the devil;" and of the cloth ! 
with which the Saviour was blindfolded, when the soldiers mocked 
Him. 

2. The alb, a long, white robe, w 7 hich reminds us by its white- 
ness of interior purity, by its length of the perseverance in good 
w r orks with which the priest should be clothed; of that white robe 
in which the faithful servants in heaven, who followed the Lamb, 
are arrayed, as seen by St. John, whence the prayer: "Purify 
my heart, Lord, and make me wholly pure, that I may be 
washed clean in the blood of the Lamb and receive eternal hap- 
piness;" and of that garment, which, in mockery, was put upon 
Christ at the command of Herod. 

3. The cincture or girdle, used to keep the robe in place, 
reminds the priest, that in celebrating the holy Sacrifice he must 
throw away the last vestige of sensual and worldly life, on which 
account he says: "Gird me, Lord, with the girdle of purity, 
and extinguish in me every attraction to improper desires;" it 
also recalls to our remembrance the ropes with which Christ was 
bound. 

4. The maniple which the priest wears on his left arm, was 
originally a little handkerchief serving to free the face from per- 
spiration; it still reminds the priest, that he can enter heaven 
only by evangelical labors, sweat, and tears, hence the prayer: 
"Make me worthy, Lord, to carry the band of pain and tears, 
that I may reap their harvest in joy." It also represents the 
handkerchief with which our Lord dried His blood-stained face. 

5. The stole is the symbol of the priestly power and dignity, 
reminding the wearer, in the first place, of the spiritual vesture 

! of justice and innocence, lost by original sin, but regained by 
Christ's death. The priest, therefore, prays when putting it on : 
j " Give me once more the vesture of immortality which w e lost by 



790 INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 

the sin of the first man;" and secondly, of the chains which Christ 
carried in order to break the chains of the first sin. 

6. The chasuble, formely made like a round cloak without 
opening at the sides, represents the sacred love with which the 
priest, like His divine master, should embrace all mankind and 
shelter them as in the folds of a cloak ; the yoke of Christ, that is 
His doctrine, which he should bear all through life, wherefore he 
prays : " Lord, who hast said : My yoke is sweet and my burden 
light, grant that I may so bear them as to obtain Thy grace. " It 
also represents the cross carried by Christ, which the priest by 
mortification of the flesh should bear in His footsteeps. 

7. The beretta which the priest wears on his head, reminds 
him of the recollection with which he should offer the holy sacri- 
fice, and of the crown of thorns with which his Lord and Master 
was crowned. 

The color of the vestments varies according to the occasion 
upon which they are used. White is worn in token of joy and 
praise on festivals of our Lord, of the blessed Virgin, and of con- 
fessors, and represents the innocence and purity of our Lord, His 
Mother, and the saints. Red is worn at Pentecost and on the 
festivals of martyrs, and is a sign of the fire of love which the 
Holy Ghost kindles in hearts upon earth. Violet, which shows 
the necessity of a penitential life, is used on days of penance in 
Lent and Advent, Green, the emblem of the hope and happiness, 
which Christ has obtained for us, is worn on Sundays upon which 
no particular festival is celebrated. Black, the token of death 
and sorrow, is used at proper Masses for the dead. 

III. The manner of offering the holy Sacrifice, is included in 
the ceremonies which the Church, according to tradition and 
ancient direction, has ordered for the celebration of the holy 
mysteries ; for, as the Consistory of Trent says (Sess. 22. c. 5.), 
"the nature of man requires external signs by which to elevate 
the spirit to the contemplation of the divine mysteries, and to in- 
crease the majesty of the manner of offering. " 

As has been already said, the Mass consists of three principal 
parts, exclusive of the introduction or preparation for Mass 
which consists of the part from the beginning to the Offertory, 
and the After-Mass or thanksgiving, consisting of the portion 
from the end of the Communion to the Last Gospel. 

THE INTRODUCTION TO THE MASS, 

or the more remote preparation for the holy Sacrifice itself, com- 
prises the prayers on the altar-steps and the Introit. 

The prayers on the steps are so called, because the priest at 
the foot of the altar makes the sign of the cross, says the psalm 
Judica, some short verses, and makes a general confession of 
sin, by which he confess himself with the faithful unworthy to 
ascend the altar, until he and they have first asked forgiveness 



INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 791 



of sin. The priest then and often afterwards makes the sign of 
the cross, and at the Dominus vohiscum, "The Lord be with 
you " raises his hands to heaven, because he expects all salvation 1 
from Christ, the Crucified, who now sits at the right hand of His 
Father. At the conclusion of the prayers at the foot of the altar, 
the priest ascends the altar-steps, praying that God will take 
from him and the people all their sins; he then reverently kisses 
the part of the altar in which the relics of the saints are kept, in 
reverence for Christ whom the altar represents, and for the saints 
whose relics are enclosed within it. The kissing of the altar, 
which occurs often during Mass, is the expression of the priest's 
desire to become united with Christ, as the Head, and with the 
saints, as members of the Christian communion. The priest now 
goes to the right of the altar and says the Introit, which is 
usually a passage from the psalms or from the prophets, appro- 
priate to the day, and closes with the Gloria Patri, or "Glory 
be to the Father." 

The priest then goes to the middle of the altar, and in alter- 
nation with his assistants says nine times the Kyrie eleison, or 
"Lord, have mercy on us," three times invoking for mercy each 
of the Three Divine Persons of the Blessed Trinity, the Father, 
Son, and Holy Ghost ; this prayer may be called a continuation 
of the prayers at the foot of the altar. This is followed by the 
Gloria, that hymn of praise which commences with the words 
sung by the angels at Christ's birth, to which the Church has 
made some additions. This hymn follows immediately upon the 
Kyrie eleison, because the Church intends that the faithful shall 
be encouraged to trust, that the cry for mercy has not been in 
vain, for Christ is appearing, at whose birth the angels sung: 
Glory be to God and peace to men! 

The priest then turns to the people with the words Dominus 
vobiscum, then turning back says the Oration or Collect, 
that is, a collected prayer, because in it the prayers and wishes 
of all the faithful are gathered in one and delivered to God. The 
collect is different in almost every Mass, but always contains a 
petition for spiritual benefits. 

After this prayer or oration follows the Lesson or Epistle, 
which is generally from the Epistles of the apostles ; at the end 
of this the clerk responds Deo gratias, "Thanks be to God" 
(for having so beautifully and advantageously taught us by the 
apostles and prophets). 

Next come the Gradual, the Alleluia, the Tract, and the 
Sequence. The Gradual, or the singing at the altar-steps, so 
called because in early times it was sung by a lector on the steps 
of a desk, on which the Epistle was read, consists of some verses 
from the psalms. The Alleluia, "Praise to God," is a song of joy, 
omitted in Lent. In its place during penitential seasons the Tract, 
a grave, earnest song, also from the psalms, is sung to a mourn- 



792 INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 

fill air. The Sequences are hymns of the Church, which are 
used on certain occasions, as Easter, Pentecost, Corpus Christi, 
and in Masses for the dead. 

The priest next repeats at the mittle of the altar the short 
I prayer: Munda cor meum, "Cleanse my heart," in which he 
entreats God to grant him the grace to properly announce the 
gospel which he then proceeds to read or to sing, beginning with 
the words: Sequentia sancti Evangelii, "The continuation 
of the holy gospel according to ... .", to which the assistant 
replies, Gloria tibi Domine, "Glory be to Thee, Lord," and 
at the conclusion, La us tibi Christe, "Praise be to Thee, 
Christ." After reading the gospel, the priest kisses the book in 
reverence for the word of God, and says: "May our sins be 
blotted out by the words of the gospel." *) 

The Gospel is followed by the Credo, "I believe," which is 
the creed established by the fathers of the Council of Nice in the 
year 323, in contradiction to the Arian heresy which denied 
Christ's divinity, and has since been said on all Sundays, festivals 
of the Lord, of the blessed Virgin, of the apostles and fathers of 
I the Church. 

With the creed ends the preparation for Mass, and the first 
of the principal parts of the Mass begins : 

THE OFFERTORY OR OFFERING OF THE SACRIFICE. 

The priest now takes the bread and wine, which in early times 
was brought by the people to the Church and laid on the altar, 
but is now previously prepared, and offers it to God, supplicating 
Him to accept this gift or offering and let it be acceptable in His 
sight. The priest then washes his hands as a sign of that perfect 
purification which is necessary for the offering of the most holy 
Sacrifice, and having at the middle of the altar said a short prayer 
to the Most Holy Trinity, turns to the people, asks them in these 
words to join with him in prayer: Orate fratres, "Brethren, 
pray." The assistants answer in the name of the people with a 
prayer, that God may accept this offering from his hands, the 
priest responds Amen and repeats the Seer eta, the prayers 
asking for spiritual grace, which are said in a low, subduced 
voice; the Secreta is followed by the Preface, that is, the Introit 
or Introduction to the proper Mass, the Canon. 

THE CANON. 

With the preface commences the second principal part of the 
Mass, which is ended with the Consecration, and is called the 
Canon or rule, because it aids in the worthy celebration and ac- 
complishment of the holy Sacrifice, and is for the priest an un- 



*) For Explanation of the Sign of the Cross which the priest makes before 
and after the gospel, see Instruction for the "Finding of the holy Cross". 



INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 793 

alterable law. The Canon consists of prayers said before and 
after the Consecration, and at the Consecration itself, until Pater 
noster when the Canon ends, in a low voice from reverence 
towards the most holy Sacrifice. Before the Consecration the 
priest standing at the middle of the altar, raises his eyes and 
hands to heaven in acknowledgment of being now on the point of 
advancing nearer to the throne of the Almighty. Conscious of his 
unworthiness he then rests his folded hands on the altar, bows 
down his head, and prays with down cast eyes, standing like 
Moses between God and the people, to the Heavenly Father, be- 
seeching Him graciously to accept and receive these offered gifts, 
which are appointed for this holy, unspotted Sacrifice, and gra- 
ciously to remember the pope, the bishop, the whole Church, and 
all who are present at the sacrifice ; for which graces the priest 
implores the saints to intercede with him, and once more makes 
the often repeated petition, that God may bless the offering and 
make it acceptable in His sight. Then placing his hands over 
the chalice and the host, in sign that he lays his own and the 
people's sins upon the Sacrifice of Christ, the Lamb of God who 
takes away the sins of the world, the priest commences 

THE CONSECRATION, 

in which he repeats, not in his own name but in the name of | 
Jesus, in deepest reverence and humility the mysterious words 
of Consecration of the bread and wine, which are changed by 
these words, in a wonderful and mysterious manner, into the real 
; body and blood of Jesus. As soon as this is done, the priest 
raises for adoration the holy consecrated Host and the sacred Blood 
in the chalice. After the Elevation the priest prays God, 
graciously to accept the changed gifts, the Sacrifice of the New 
Testament, as He was graciously pleased to accept the first gifts 
of Abel and the typical sacrifices of Abraham and Melchisedech ; 
then makes a Memento for the Dead, and next remembering 
himself and all unworthy sinners, strikes his breast, beseeching 
God to permit him and all the faithful to participate in the glory 
of the chosen ones, through Jesus Christ by whom alone is given 
all true life and salvation. 

With this ends the Canon, which is followed by the prayers 
which are said in the third part of the mass or 

THE COMMUNION. 

The priest says aloud the Lord's prayer, adding to the peti- 
tion "Deliver us from evil", the supplication that God would 
deliver him and all the people from all evil past, present, and to 
come, and give true peace in our days by the intercession of the 
saints; he breaks the Host in commemoration of the breaking 
of bread at the Last Supper, and in recollection of the violent 
death of the Saviour, and lets a small portion of it drop into the 



794 INSTRUCTION ON THE HOLY SACEIFICE OF THE MASS. 

chalice, because though the bread and wine were separately 
changed, each is as much as the other the whole and undivided 
I God-Man, Jesus Christ. 

The priest then bows down before Christ, the true paschal 
Lamb, and striking his breast three times in acknowledgment of 
his sinfulness, he says three times the A gnus Dei, "Lamb of God, 
who takest away the sins of the world, have mercy on us;" the 
last time instead of "have mercy on us", "grant us peace." With 
bowed head he then asks for peace for the whole Church, for the 
grace worthily to receive Christ, our Lord, says three times Do- 
mine, non sum dignus, "Lord, I am not worthy, that thou 
shouldst enter under my roof," receives the body and blood of 
Christ, and administers holy Communion to the faithful who wish 
to receive it. 

THE AFTER-MASS 

from the Communion to the Last Gospel, consists of several 
prayers and thanksgiving, the Ite Miss a est, the last blessing, 
and the Gospel of St. John: In the beginning was the word. 

VI. Manner of Hearing the Holy Sacrifice of Mass. 

In order to hear Mass profitably in the sense and spirit of the 
Church, we should know, in the first place, that the Mass is that 
sacrifice, which we should offer with our whole being, with all 
that we are or have, to God the Almighty for His glory, in satis- 
faction for our sins, in thanksgiving for graces received and in 
supplication for those still necessary, a sacrifice which we our- 
selves, because of our wretched sinfulness, cannot offer and there- 
fore Christ Himself offers for us; we should be united with God 
by the most intimate participation in the Sacrifice of Jesus, and 
we should understand, that the Sacrifice of the Mass is also a re- 
presentation of the sufferings and death of Christ. Thus we must 
hear Mass in a threefold manner. 

First, by remembering at the beginning of Mass, that we 
ourselves should be the offering of reconciliation to God's justice, 
but that Jesus, the Son of God, out of infinite love, gave Himself 
to us as an offering by which we could become reconciled with 
His Father, incline Him to us, perfectly glorify and thank Him ; 
and though the priest stands alone on the altar, alone speaking, 
and with his hands offers the sacrifice, we must unite ourselves 
with him and offer the sacrifice with him. The first way of hear- 
ing Mass is to perform the sacrifice with the priest, doing as far as 
we can, in spirit, that which he does, remembering that we have 
met together not only to hear Mass, but at the same time to per- 
form and offer the sacrifice with the priest. 

To do this, we should humble ourselves with the priest at 
the foot of the altar, as poor sinners before God, imploring mercy; 
at the Gloria praise God with the priest, at the Epistle and 



INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 795 

Gospel thank God for His sacred word, resolving to live faith- 
fully in accordance with it; at the Credo make a profession of 
faith with heart and lips, earnestly promising to live and die in 
the holy Catholic Church; at the Offertory offer our heart with 
all its desires and inclinations, a sacrifice to God; at the Sanctus 
praise God with all the angels and saints. Before the Eleva- 
tion we should be sincerely sorry for our sins, consider that we 
are unworthy to appear in the sight of God, remember that we 
must make satisfaction for our sins, and at the Memento for 
the living, make a memento with the priest. We can here follow 
St. Francis Borgia, who vividly represented to himself, during 
the holy Sacrifice, the bloody Sacrifice of Jesus on the cross and 
meditated in his memento upon the five wounds 1 of Jesus. At 
the thought of the wound of the right hand, he commended to 
God the pope, bishops, and priests; at the wound of the left 
hand, officers of justice, and heads of the civil power; at the 
wound of the right foot, all spiritual orders ; at the left, all re- 
lations, friends, benefactors, and all who had commended them- 
selves to his prayers. The wound in the side he reserved for 
himself, in this he entered and hid himself with all his wishes and 
anxieties. He made the memento for the dead in the same way, 
commending his departed friends, benefactors and all for whom 
he intended to pray, and all forsaken souls, through the wounds 
of Jesus, offering them with Him to God. At the Elevation, 
we should with the priest, in deepest reverence, adore Jesus, 
offering Him, the true Lamb of Sacrifice, to God the Father, for 
His glory, in thanksgiving for graces received, in satisfaction for 
our sins and for the sins of the whole world, for help in our needs 
and our weakness, and in supplication for new graces, offering 
ourselves also entirely for the same objects. After the Eleva- 
tion, we should adore the Saviour present on the altar, thank 
Him for His gracious condescension, arousing in ourselves the 
ardent desire, lor a sincere union with Him and through Him with 
His Heavenly Father. And herein consists 

the Second Form of Devotion at Mass, belonging to the 
third principal part, reaching from the Pater noster to the end, 
which includes the priest's reception of the holy Communion. 
For the Church desires that the faithful should unite themselves 
at every Mass with Jesus by Communion, and through Him with 
His Heavenly Father, becoming one with Him, which is the great 
end of the Sacrifice of Jesus. But as actual Communion at every 
Mass is not possible, we should receive Communion spiritually, 
that is, inflame in ourselves the fervent desire to be spiritually 
united with Christ; spiritually because we can then receive only 
i the spiritual fruit, that is a very intimate union with Christ, and 
a share in the spiritual gifts and graces given to those who re- 
ceive Him sacramentally. If we desire to make a spiritual Com- 
munion with the priest at Mass, then we should, after the Pater 



796 INSTRUCTION ON THE HOLY SACRIFICF OF THE MASS. 

noster, sincerely repent of our sins, awaken in ourselves a vivid 
faith in Christ's presence, a firm confidence in His merits, and a 
fervent love for Him, and then at the priest's Communion excite 
an ardent desire to receive Christ and be united to Him. When 
this is done, we should thank God for the graces we have received 
and recall to ourselves, during the day, the goodness and love of 
this divine Saviour, whose pleasure it is to be with the children 
of men, to enrich them with His blessings. 

The Third Form of Devotion consists in placing before 
our minds, that this holy Sacrifice is a commemoration of Christ's 
sufferings, and of that great love which He has shown us. Christ 
foresaw: that if we assisted at this sacrifice, it would be a con- 
tinual recollection of what He had suffered for us, a powerful 
incentive to the soul to love Him and serve Him, and for the vivid 
conception of this, the representation of the ceremonies of the 
Mass is a great aid. By meditating upon the ceremonies of Mass 
we are reminded of the whole passion of Christ, and are able 
to walk, so to speak, the way of His sufferings, as seen by the 
following 

REPRESENTATION IN THE HOLY SACRIFICE OF THE 
MASS OF THE SUFFERINGS OF CHRIST. 

The Priest. 

1. Goes to the altar. 

2. Commences Mass. 

3. Says the Confiteor. 

4. Goes up and kisses the altar. 

5. Goes to the Epistle side. 

6. Reads the Introit. 

7. Goes to the middle of the 
altar and says the Kyrie 
eleison. 

8. Says the Dominus vobiscum. 

9. Reads the Epistle. 

10. Says the Munda cor meum 
at the middle of the altar. 

11. Reads the Gospel. 

12. Uncovers the chalice. 

13. Offers bread and wine. 

14. Covers the chalice. 
| 15. Washes his hands. 



Christ. 

1. Goes to Mount Olivet. 

2. Begins to pray. 

3. Falls down and sweat blood. 

4. Is betrayed by Judas with a 
kiss. 

5. Is captured, bound, and tak- 
en to Annas. 

6. Is falsely accused by Annas 
and blasphemed. 

7. Is brought to Caiphas and 
there three times denied by 
Peter. 

8. Looks at Peter and converts 
him. 

9. Is brought to Pilate. 

10. Is taken to Herod and mock- 
ed. 

11. Is taken back to Pilate and i 
again mocked. 

12. Is shamefully exposed. 

13. Is cruelly scourged. 

14. Is crowned with thorns. 

15. Is declared innocent by Pi- 
late. 



INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS 

16. Says the Orate Fratres. 



797 



16. Is shown by Pilate to the 
people with the words, Ecce 
homo. 

17. Prays in a low 7 voice. 17. Is mocked and spit upon. 

18. Says the preface and the 18. Is kept instead of Barrabas 



Sanctus. 

19. Makes the Memento for the 
living. 

20. Continues to pray in a low 
voice. 

21. Blesses the bread and wine 
with the sign of the cross. 

22. Elevates the sacred Host. 

23. Elevates the chalice. 



and condemned to cruci- 
fixion. 

19. Carries the cross to Mount 
Calvary. 

20. Meets His Mother and other 
pious women. 

21. Is nailed to the cross. 



24. Prays in a low voice. 



22. Is raised on the cross. 

23. Sheds blood from the five 
wounds. 

24. Sees His afflicted Mother at 
the cross. 

25. Says aloud, Nobis quoque 25. Prays on the cross for men. 
peccatoribus. 

26. Says aloud the Pater noster. 26. Says the seven words on the 

cross. 

27. Breaks and separates the 27. Gives up His spirit and dies. 
Host. 

28. Lets a small portion of the 28. Descends in His soul to 
sacred Host fall into the limbo. 

chalice. 

29. Says the Agnus Dei. 29. Is acknowledged on the cross 

as the Son of God by many 
bystanders. 

30. Administers holy Commu- 30. Is laid in the sepulchre, 
nion. 



31. Is anointed by pious women. 

32. Arises from the dead. 

33. Appears to His Mother and 
the disciples. 

34. Teaches for forty days. 

35. Takes leave of His disciples 
and ascends to heaven. 



31. Cleanses the chalice. 

32. Prepares the chalice again. 

33. Says the Dominus vobiscum. 

34. Says the last prayers. 

35. Says the last Dominus vo- 
biscum. 

36. Gives the benediction to the 36. Sends down the Holy Ghost, 
people. 

37. Says the Ite Missa est and 37. Sends the apostles into all 
the last gospel. parts of the world to preach 

the gospel. 

In this manner we can make Christ's passion present before 
our eyes and unite ourselves with the sufferings of our divine 
Saviour, which is the leading idea of the holy Mass. We should 
not fail at every representation to make short acts of love, re- 



798 A GENERAL CONFESSION OF SIN. 

pentance, humility, submission, and thanksgiving, to all which 
this mystery incites us. 

Whoever assists at the holy Sacrifice of Mass in the ways de- 
scribed, and performs this devotion with deep reverence and 
attention, with recollection and fervent contrition, will surely 
not go away empty of graces ; for if God is always prepared to 
share His grace with us, then will He not most willingly give 
them there where His only begotten Son is the true Lamb of 
Sacrifice and makes our petitions His own? At the same time it 
is seen from this, that those who wish the Mass to be said in 
their own language instead of Latin, complain unnecessarily, for 
every one can unite himself with the priest and make his offering 
in his own language, since with God it does not depend upon the 
language, and there is in most prayer-books an explanation of 
the ceremonies connected with suitable prayers. The Catholic 
Church has very wisely retained the Latin as the language of the 
Mass, as a means of preserving ecclesiastical unity, and Catholics 
can everywhere acknowledge themselves as such, when they find 
in every land the same divine service in the same language. The 
holy Sacrifice would besides be endangered by the introduction 
of the different languages of the countries in which it is said, be- 
cause the vernacular is always subjected to changes, would give 
rise to false interpretations, diminish reverence for the most holy 
Sacrifice, and might endanger the faith itself, while the Latin 
language is peculiarly suited to the dignity and majesty of Mass; 
for it is truly a royal language and is the language of the missio- 
naries who subjected the world to the cross. The celebration of 
the Mass is not for the instruction of the people somuch as for 
their edification, and this easily results if each one of the faithful 
assists with heart and lips, as he best can, at the holy Sacrifice, 
having the sincere desire to share in all its fruits, 
which our loving Saviour obtained for us on the cross and wishes 
to bestow upon us, so that we are enriched by His merits, puri- 
fied by His most precious blood, nourished and strengthened 
in the way of virtue by His most sacred body, and are changed 
from children of wrath to children of God and chosen heirs of 
heaven. 



A GENERAL CONFESSION OF SIN. 

I, a poor, sinful man, renounce the evil enemy, all his sug- 
gestions, works, and temptations. I believe in God the Father, 
in God the Son, and in God the Holy Ghost. I also fully believe 
every thing that the universal Christian Church instructs me to 
believe. In this faith I confess to God the Almighty, to Mary, 
His most blessed Mother, and to all the saints, that from the 
days of my childhood to this very hour, I have sinned often and 



A PRAYER FOR THE UNIVERSAL NEEDS OF CHRISTIANITY. 799 



much in thought, word, and deed, and in the neglect of good I 
works, and all this either publicly or secretly, voluntarily or un- 
voluntarily against the Ten Commandments, by the seven deadly 
sins, the five senses of my body, against God, against my neigh- 
bor, against the salvation of my own poor soul. For these and 
all my sins I am sorry from my heart. Therefore I humbly be- 
seech Thee, Eternal, Merciful God, to grant me Thy divine 
graces, to prolong my life until I have confessed and done pen- 
ance for my sins and obtained Thy divine mercy, receiving after 
this miserable life eternal joy and happiness. I strike my sinful 
breast and say with the publican : Lord, have mercy on me, 
a poor sinner. Amen. 



Lmighty and Eternal God, Lord and Heavenly Father! 



JTJL. Look with eyes of boundless mercy on our misery, distress, 
and necessity. Have mercy upon all faithful Christians, for whom 
Thy only begotten Son, our Lord and Saviour, Jesus Christ, 
willingly came into the hands of sinners and shed His precious 
blood on the tree of the cross. For the sake of this Jesus, most 
gracious Father, avert well deserved punishment, present and 
future dangers, injurious rebellions, famines, diseases, afflictions, 
and bad seasons. Enlighten and strengthen in all good our spiri- 
tual and civil rulers and superiors, that from henceforth all things 
may redound to Thy divine honor, to our salvation, and to the 
universal peace and welfare of Christianity. 

Grant us, God of peace, a strong union in faith without 
discord or separation. Turn our hearts to true penance and 
amendment of life ; inflame us with the fire of Thy love ; give us 
an ardent zeal for all justice, that we may become acceptable to 
Thee, as obedient children, in life and death. 

We beseech Thee also, God, as Thou dost desire we should, 
for all our friends and enemies, for the well and the sick, for all 
afflicted and distressed Christians, for the living and the dead. 
To Thee, Lord, we commend all our actions and all our omis- 
sions, our employment, our life and death. Let us enjoy Thy 
grace here, and afterwards receive with the elect eternal joy and 
happiness, praising and honoring Thee. 

This grant us, Lord, our Heavenly Father, through Jesus 
Christ, Thy Son, our Lord and Saviour, who lives and reigns with 
Thee and The Holy Ghost, One God forever. Amen. 



A PRAYER FOR THE UNIVERSAL NEEDS OF 
CHRISTIANITY. 




800 



ACTS OF THE DIVINE VIRTUES. 

MAct of Faith. 
Y God, I believe in Thee, that Thou art single in nature 
and threefold in person, the Father, Son, and Holy Ghost. 
I believe, that Thou dost reward the good and punish the wicked. 
I believe, that the Son of God became man, died on the cross for 
us, and is present in the holy Sacrament of the Altar. I believe, 
that man's soul is immortal, and God's grace is necessary for 
salvation. This and all that the Catholic Church teaches, I firmly 
believe, because Thou, God, who art infinite truth and wisdom, 
hast revealed it. In this faith I will live and die. 

Act of Hope. 

I hope from Thee, most gracious God, through the merits 
of Christ, my Redeemer, and by my cooperation with them, for 
all things good, the forgiveness of my sins, Thy grace and eternal 
life, because Thou, almighty, infinitely gracious and faithful 
God, hast promised this. In this hope may I live and die. 

Act of Love. 

I love Thee, most amiable God, with my whole heart above 
all created things, not only because Thou hast loved me and 
heaped innumerable favors upon me, but especially because Thou 
art infinitely worthy of all love for Thy own sake, because Thou 
art infinitely good. I love my neighbors, my friends, and my 
enemies as myself for love of Thee, and Thee in them. In this 
love I will live and die. 

Imperfect and Perfect Contrition. 
I grieve froni the bottom of my heart, my God, for all the 
sins of my whole life, because by them I have offended Thee, my 
greatest Benefactor and strict Judge, and have deserved to be 
punished by Thee. I am sorry for all the sins of my whole life, 
above all because by them I have offended God, the highest and 
only perfect Good, whom I have lost by my sins. I hope for for- 
giveness through the merits of Jesus, my Saviour, and would 
rather die than again offend Him. 



ALL FOR THE GREATER HONOR OF GOD AND OF THE 
BLESSED VIRGIN MARY I 



801 



MANNER OF HEARING MASS AT HOME 

for those who on account of sickness, old age, or for other 
proper reasons cannot assist at holy Mass, especially on 
Sundays and Holidays. 




PREFATORY REMARKS. 

Ear in mind, Christian soul, that those 
who would with pleasure be present at the 
holy Sacrifice of the Mass, if it were possible, 
such as the sick, the infirm, the aged, fathers 
and mothers who must remain at home with 
the little children, and for other reasons, are all included in 
the holy Sacrifice, that is, take part in the prayers of the 
Church, in the blessings and merits of the Sacrifice, if they 
have a sincere desire for it, and, include themselves in the 
holy Sacrifice. 

The holy Sacrifice of the Mass does not belong to any 
one person, but is offered for all the faithful. As Christ 
offered Himself for all men on the cross, so He now offers 
Himself in an unbloody manner for all in the holy Mass, and 
as He offers the blessing and merits of His sacrifice on the 
cross to all men, all also have a part in them, who by faith, 
by hearty desire, by penitent sentiments, and by a life 
X_)leasing to God assist at the holy Sacrifice. And if you are 
kept at home, the priest prays, the Church prays, you Sa- 
viour Jesus Christ offers Himself, and the merits and blessing 
of the holy Sacrifice flow to you, if you only heartily desire 
it, and unite your prayers at home with the prayers of the 
priest and the whole congregation. Therefore kneel in spirit 
before the altar and devoutly make a 

GOOD INTENTION. 

My Father and my God, Thou knowest how sincerely I 
would like to assist at the Sacrifice of Thy beloved Son, my 
Redeemer, which is now being offered to Thee upon the altar 
by the hands of the priest ; but obstacles as Thou knowest, 



51 



802 



MANNER OF HEARING MASS AT HOME, &c. 



prevent me. Because I cannot now be present in Thy holy 
house, do Thou graciously look down upon the desire of my 
heart, and let me have part in the prayers of Thy holy 
Church and in the blessing and merits of Thy divine Son, 
who died for me on the cross, and again offers Himself in an 
unbloody manner upon the altar. With the same intention 
with which the priest accomplishes the holy Sacrifice on the 
altar, I also offer it to Thee for Thy praise and glory, in 
thanksgiving for all gifts and graces which Thou hast granted 
me, to reconciliate Thee with me, a poor sinner, and for for- 
giveness of my sins, and with the most fervent petition, that 
Thou wilt be to me in my cares and afflictions a gracious 
Father, and for the sake of Thy Son Jesus not refuse me 
Thy aid. 

my holy Guardian Angel, do thou stand by my side 
and unite thy prayers with mine, that they may be accept- 
able to God's Majesty, and do thou, my beloved Mother 
Mary, assist me that I may attend in spirit to the unbloody 
Sacrifice of the Mass with the same intention as thou didst 
have, when thou clidst assist at the bloody Sacrifice of the 
cross. Amen. 

FROM THE COMMENCEMENT OF MASS TO THE 

GOSPEL. 

My Lord and my God ! Creator of heaven and earth, the 
highest Majesty! how can I presume to raise my hands and 
pray to Thee ? Thou art infinite holiness, in whose sight 
even the angels are not pure, '^hou art the Almighty, before 
whom even the blessed spirits veil their faces, and I, what 
am I ? Nothing but a poor sinner, a little dust and ashes, 
who long ago deserved punishment. But Thou art also in- 
finitely gracious and merciful. In the spirit of the deepest 
contrition and humility, behold, I prostrate myself before 
Thee with the priest and confess my fault, my great fault, 
my greatest fault. From my inmost heart I grieve for all 
my sins and crimes, earnestly beseeching Thee, my good 
God and Father, to bestow forgiveness upon me. With the 
priest I penitently call upon Thee, have mercy on me, 
Lord, have mercy on me! Thy mercy is indeed infinitely 
great, and a contrite heart Thou wilt never despise. And if 



MANNER OF HEARING MASS AT HOME, &c. 803 

my sorrow and contrition are not sufficient, Father in 
heaven, then graciously accept the penitent tears of all the 
holy penitents, the dolors of my beloved Mother Mary under 
the cross, and the grief of Thy most tender heart for the sins 
of men. Graciously accept the homage which the Church 
offers Thee, to which I also acid my poor adoration. To Thee, 
God on high, be glory! Would that Thou mightest be 
everywhere glorified! Would that Thy most holy name might 
be everywhere honored and praised! For this Thou didst 
send Thine only begotten Son upon earth, for this, that all 
men might acknowledge Thee, love Thee, learn to serve Thee; 
and for this Thy divine Son sent His apostles over the whole 
earth to lead all men to the truth. give me the grace to 
always acknowledge the truth which Thy Son brought to 
earth, and ever more faithfully observe His sacred precepts, 
that I may be acceptable to Thee and eternally happy. Amen. 

FROM THE GOSPEL TO THE CONSECRATION. 

Most heartfelt thanks to Thee, God! for the Catholic 
faith in which I was born, and which as a little child I re- 
ceived, without any merit of mine, from Thy hands. how 
unfortunate would I be, if like so many others I were left to 
wander in heresy or unbelief, never finding the light of the 
true faith, which shines only in the Catholic Church, to lead 
me to heaven ! With joy I profess this my holy faith, and 
beseech Thee, my God, with all my heart to grant me the 
grace to live always in accordance with it. For what would 
it avail me if I should fully believe every truth the Catholic 
Church teaches, if I did not also faithfully obey it ? my 
God, do not permit this ever to happen, do not permit me to 
give ear to false and evil doctrines, which are everywhere 
spread by vicious men ; do not permit me to become weak 
in faith, do not permit me to be faithless to the promises I 
have made Thee in Baptism and holy Communion. I desire 
to be and to remain a child of Thy holy Church, for in this 
Church alone can I be happy; for she only has all the means 
of grace for happiness, she alone possesses the fountain of all 
grace, the holy Sacrifice of the Mass, in which Thine only 
Son, Jesus, offers Himself to Thee, in order to bestow upon 
us all that His blood won for us on the cross. I see now, in 



804 MAKNEK OF HEAEING MASS AT HOME, Sec. 

spirit, the priest standing on the altar with bread and wine 
in his hands, praying to the Holy Ghost to bless these gifts, 
that the}' may be fitted to be changed into the body and 
blood of Thy beloved Son. I unite my heart to these conse- 
crated gifts of sacrifice, and lay it upon the altar. I possess 
nothing which I could give to Thee, but a heart which can 
and will love Thee, take this poor heart of mine, purify 
it from all sins and stains, inflame it with the fire of Thy 
love, and draw it near to Thee, infinite Goodness, that it 
may be never more separated from Thee. At the same time 
I offer to Thee with my heart all its cares and anxieties. 
Nothing that weighs upon it. is unknown to Thee, my 
God, plain before Thy eyes lie all my heart's desires. do 
not permit it to desire anything displeasing to Thee, turn it 
entirely to Thee, and by Thy grace make it ever one with 
the most loviug heart of Thy most loving Son, who. as long 
as He was upon earth, sought only that Thy will should be 
done upon earth as in heaven. Amen. 

BEFORE THE ELEVATION. 

Hoby, holy, holy art Thou, Triune God. and because 
Thou art infinitely holy, no offering can please Thee as that 
infinitely holy Sacrifice of Thy Son Jesus, and because Thou 
art infinitely just, no other Sacrifice can satisfy Thee but 
this one stainless Sacrifice, which Thy beloved Son accom- 
plished on the cross, and now in an unbloody manner renews 
upon the altar. For the sake of this holy Sacrifice now being 
accomplished on the altar. I beseech Thee, God in heaven, 
to graciously look down upon all true Christians and pre- 
serve them in the unity of faith and love; permit the light 
of truth to shine for all unbelievers and heretics, give Thy 
good Spirit to the pope, our common father and head, to 
the bishops and priests, that they may lead the souls en- 
trusted to them, in the way of salvation to heaven, give the 
grace of conversion to all poor sinners, console the afflicted, 
strengthen the weak, guide the erring, steady the wavering, 
and graciously hear the prayers of those who supplicate Thee. 
Remember, best Father, my poor soul, also, bought by 
Thy divine Son with His blood. I confess in deepest humi- 
lity and most proband sorrow, that I have often stained that 



MANNER OF HEARING MASS AT HOME, &c 



805 



soul with sin and by transgressing Thy holy commandments; 
give me but one drop of that Most Precious Blood, and it 
will become pure and pleasing to Thee. Thou knowest my 
desire to serve Thee with all faithfulness, give me Thy 
grace, always to do Thy holy will; assist me, that I may 
always follow the beautiful virtues of Thy beloved Son, His 
humility, His peacefulness, and become thus always more 
and more pleasing to Thee. Do not forsake me, merciful 
Father, in my crosses and afflictions, and in the heavy cares 
which weigh upon my heart. Give me strength to bear 
them, and cause all to redound to Thy honor and the salva- 
tion of my own poor soul. Aid me now, most blessed 
Virgin and Mother of God, and all you saints in heaven, in 
this most solemn hour, when Jesus, the Lamb of God, offers 
Himself with your petitions, that my prayers may be heard 
at the throne of God, before which you stand, singing hymns 
of praise. You have won and are now happy, we must yet 
suffer and fight, aid us, that through Christ, our Saviour, 
we may conquer the enemies of our salvation and meet with 
you in heaven. Amen. 

AT THE ELEVATION. 

Most merciful Heavenly Father! Thou hast given us Thy 
beloved Son Jesus, and with Him all. He, Thine only Son, 
is now my possession, He is now present on the altar, and I 
presume to draw near to Him, presume to offer Him to Thee 
for Thy glory, in thanksgiving for all Thy graces, for for- 
giveness of my sins, and for the obtaining of new graces 
which I so much need. A thousand thanks to Thee for 
having given us Thy beloved Son, through whom we poor 
sinners have access to Thee; through Him, my Jesus, I offer 
to Thy great Majesty my heart, my body, my soul, every- 
thing that I am or have. I offer Thee His infinite merits for 
my poverty, His infinite virtues for my sinfulness, the holi- 
ness of His life upon earth for my crimes, His Most Precious 
Blood as my appeal for mercy. Have mercy on me, Father 
in Heaven, have mercy on me! Forgive me all my offences, 
and permit to be and remain Thy child. Amen. 



806 



MANNER OF HEARING MASS AT HOME, &c. 



AFTER THE ELEVATION. 

How infinitely great, my most loving Jesus, how per- 
fectly incomprehensible is Thy love for ns weak men who 
can do nothing but sin! It was not enough for Thee to die 
on the cross with unutterable agonies for us, and by that 
bloody Sacrifice reconcile us sinners with Thy just Father, 
opening heaven to us, but Thou wouldst daily renew it on 
our altars, wouldst daily descend from heaven, changing the 
bread into Thy Sacred Body and the wine into Thy most 
Precious Blood, presenting to our eyes Thy death upon the 
cross and giving us all its merits. who can comprehend 
this Thine infinite love? And how ungrateful we are to Thee 
for it ! Instead of loving Thee in return, instead of doing 
everything which is pleasing to Thee, instead of following 
Thee and becoming always more like Thee, we insult Thee, 
nail Thee anew by our sins to the cross, drive Thee from us, 
and follow the broad way of the world, which leads to de- 
struction. I also, my most loving Saviour, am one of these 
ingrates; forgive me, for I am indeed sorry from my whole 
heart for having acted so ungratefully towards Thee. In 
deepest humility I fall down before Thee, confessing my 
offences, give me but a drop of Thy most Precious Blood, 
that I may be purified. Look upon me with the eyes of Thy 
boundless mercy, and give me the grace to love Thee with 
my whole heart and faithfully to serve Thee. Yes, I love 
Thee, Jesus, I love Thee, and will always love Thee. 
Eemember also, most faithful Jesus, those who have de- 
parted from this world in faith in Thee and Thy most holy 
Church, remember my (parents, relations) friends, bene- 
factors; let them share in the merits of Thy most Precious 
Blood, that they may obtain consolation and comfort in the 
tortures of purgatory and soon arrive at redemption. Amen. 

AT THE PRIEST'S COMMUNION. 

Jesus, how unutterable is Thy love for man! Thou art 
not only willing to bestow upon him the merits of Thy holy 
Sacrifice, but desirest to give Thyself entirely to him, to 
nourish and strengthen his soul by Thy most Sacred Body 
and Blood, uniting Thyself wholly with him. How infinitely 



MANNER OF HEARING MASS AT HOME, &c. 



807 



great is Thy condescension to us, Thy poor creatures! Thou 
who art infinite Holiness, the Almighty, the Creator of 
heaven and earth, the Lord of legions, desirest to come to 
us and dwell with us! Who could believe it, if Thou hadst 
not said it*? Since it is, then, certain and true, that Thou 
dost visit us and dwell in our hearts, I will presume, poor 
sinner though I am, to draw near to Thee, to unite myself 
with the priest and earnestly pray and beseech Thee, 
Jesus! Come to me! I am not worthy, but Thy great good- 
ness, Thy great mercy permits me to hope, that Thou wilt 
not refuse to deign to come into my poor heart. I cannot, 
it is true, now actually receive Thee, Thy Sacred Body and 
Blood, with the priest, but Thou canst come to me with Thy 
effective grace to console, strengthen, purify, and sanctify 
my soul. Come, then, Jesus, sole desire of my heart! 
Behold, I dedicate my heart to Thee, may it love only Thee! 
I dedicate my soul to Thee, may it think only of Thee and be 
acceptable to Thee ! I dedicate my body and all its members 
to Thee, that they may be used only in doing good. Come, 
Jesus, and make me entirely Thine, for Thee I desire to 
live and to die. Amen. 

FEOM THE COMMUNION TO THE BENEDICTION. 

Thou hast now, most tender Jesus, finished Thy most 
holy Sacrifice, Thou hast given Thyself for the honor and 
glory of Thy Heavenly Father, and called at His throne for 
grace and mercy for us. Thou hast permitted the merits of 
Thy most holy Sacrifice to flow into our souls. How can I 
thank Thee enough for it ? For if I had the tongues of all 
the angels, I could not sufficiently praise Thee. Since I have 
not the power, I offer Thee the praise, adoration, arid thanks 
of Thy holy Mother Mary and of all the saints, earnestly 
beseeching Thee to supply from Thy own loving heart all 
that I, in my poverty, cannot give Thee. Thou hast given 
me the grace, Heavenly Father, to offer Thee Thy divine 
Son in union with the priest and the congregation, to adore 
and praise Thee, and to presume to offer Thee the price of 
the forgiveness of my sins. Thanks be to Thee for this grace. 
May I stand always firmly in faith in Thee and in Him, Thy 
only begotten Son, whom Thou hast sent, may my trust in 



808 



MANNER OF HEARING MASS AT HOME, &c. 



Thee never become weakened and may I never cease to love 
Thee as long as I live ! Amen. 

AT THE BENEDICTION. 

May t God the Father, f the Son, and f the Holy Ghost 
bless me. Strengthened by this blessing, I will seek to-day 
and at all times to do Thy will, Holy Trinity. I desire 
not only to be called Thy child. Heavenly Father, but to 
be Thy child, always and at all times to fulfil Thy command- 
ments with filial obedience. I desire not only to be Thy dis- 
ciple, Jesus, but to be Thy faithful disciple. I wish to be 
humble and meek, like Thee, at peace with all men, always 
preser ving purity of body and soul, and merciful to all my 
fellowmen, friends, and enemies alike. I will cheerfully 
follow Thy inspirations. Divine Spirit, faithfully use the 
graces, with which Thou overloadest me, depart from sin, 
and live for virtue. Mary, blessed Mother of my Saviour, 
pray for me and assist me to keep my resolutions. Take me, 
and all for whom I am bound to pray and all my friends, 
under thy protection and lead us to the heaven, where thou 
livest in splendor, that with thee and the saints we may 
always love and praise the Triune God. Amen. 



ALPHABETICAL INDEX 

of the 

Most Important Explanations and Instructions on Doctrines of 
Faith, and of the Moral Lessons contained in this Book. 



A. 

xidvent, Instruction oil 9; Christ's 
first and second 9. 

Alleluia, Meaning of 271. 

All Saints, Feast of 757. 

All Souls, Festival of 763. 

Almsgiving, its fruits 403. 

Aloysius, Feast of St 651; Imita- 
tion of St. 652. 

Altar, Meaning of 789; Sacrament 
of the 354; why draped in violet 134. 

Andrew, F.'ast of St. 533. 

Angels, why God has no mercy on 
the fallen 51; why rejoicing at a 
sinner's conversion 379 

Angel G uardians, Consolation de- 
rived from their presence 725; Feast 
of the 724; Office of the 724; what 
we owe them 725. 

Angelic Salutation, Explanation 
of it 625. 

Anger, Instruction concerning 387; 

Means to prevent 389. 
Anne, Life of St 682. 
Anthony, Feast of St. 572. 
Apostles, chosen by Christ, their 

reward 591; who left all for Christ 

;91. 

Apostolic men, how respected 680. 
Archbishop, Office for 585. 
Ashes, ICxplanation of blessed 133. 
A sh-Wednesday, why so called 133. 
Augustine, Feast of St. 715. 
Ave Maria, Explanation of the 625. 

B. 

Baptism, Effects of 391; Instruction 

on the holy Sacrament of 340. 
Baptismal vows, Revenal of 344. 
Barbara, Feast of St. 540- 
Bartholomew, Feast of St. 712. - 
Beatification, Ceremony of 530. 
Beatitudes, Instruction on the Eight 
761. 

Benedict, Feast of St. 614 
Benno, Feast of St. 649. 
Bernard, Feast of St. 707. 
Bible the, does it lead to true faith 

289; how it should be read 17 
Birth Child, Women in 597. 



Birth of Christ, according to na- 
ture 47, 55; spiritual 47. 

Bishop, Office of 584. 

Blase, Feast of St. 599. 

Blessings, Instruction concerning 
61, 393; of herbs and fruits on the 
Assumption B. V. M. 702. 

Blessings, oi meat, bread and eggs, 
on Easter Sunday 271; of palms 
231; of parents 171; of salt 395. 

Boniface, Feast of St. 643. 

c. 

Can a, Marriage at 82. 
Candlemas, Festival of 593; why 

candles are blessed and processions 

formed on 593. 
Canonization, Explanation of the 

530. 

Catharine, Feast of St, 775, 

Centurion and Servant at Caphar- 
naum 95, 96. 

Ceremonies concerning 423; at fu- 
nerals 451; of a Church's Dedication 
510; of Good Friday 246; of Holy 
Thursday 240; of Holy Saturday 266; 
of the Mass 788. 

Chalice of Suffering 163, 682. 

Charity to the poor, pleasing to God 
161. 

Chastity concerning 565. 

Children true government of, ne- 
cessary 6" 6. 

Choir or Church Singing, on the 
105. 

Christ, Ascension of 311; Circum- 
cision of 63; Doctrine of, like leaven 
111 ; His Incarnation why necessary 
623; how to meditate upon the suf- 
ferings of 250; Resurrection of 273, 
274; Sanctifier of the heart 385; 
the First Born of Mary 50; the Good 
Shepherd 294; the Way, the Truth 
and the Life 636; Transfiguration 
of 158; truly God 254, 256 ; truly 
man 580; why He calls Himself the 
Son of Man 131; why His doctrine 
so rapidly propagated 111 ; why poor 
50; why set for the rise and ihe fall 
of many 60. 

Christianity, Propagation of 111. 



S10 alphabet: 

Christmas Day, Instruction for 46. 

C h r i s t m a s E v e , Instruction for 46. 

Church. Early penances imposed by 
the 474; Festival of the Dedication 
of a 509; God's house, how we 
should act in the zeal of the 149; 
manner of entering 416; marks of 
the true 290; no salvation out of the 
291; the, like a grain of mustard- 
seed 110. 

Commandments, Doctrine of the 
Church concerning the 604. 

Confession, a part of the Sacra- 
ment of Penance 41. 

Confidence in man, condemned by 
God 164. 

Confirmation, Sacrament of 330. 

Consolation in calumniation 218; 
in detraction 406; in poverty 199, 
445; in suffering 21; in trials and 
adversities 299. 

Contest against the enemies of our 
soul, necessary 490. 

Corpus Christi, Feast of 351. 

Covetousness, a mortal sin 457. 

Cross, Exaltation of the 732; Find- 
ing of the 637; Instruction on the 
holy 641; People surrounding the 
263 ; Sign of the 642; Way of the 733. 

Cursing, a mortal sin 473, iii. 

D. 

Dancing, the grave of innocence 2. 

David, why called Father of Christ 624. 

Deaf and dumb, Cure of the 421. 

Death, Instruction concerning 450; 
in Christ's all salvation 163. 

Death-bed, repentance 412. 

Desire holy, pleasing to Christ 153 

Detraction, Moral lessons concern- 
ing 404. 

Devil, how Christ casts out 176; 
what is understood by a dumb 176. 

Dominic, Feast of St 695. 

Drunkenness, Moral lessons con- 
cerning 376. 

E. 

Easter, Feast of 271; Preparation 
for 200; Monday 275; Tuesday 279. 

Education of Children as Chris- 
tians 656. 

Ember -Days, Meaning of 6; why 
instituted 6; why so named 6. 

Enemies, Love of our 138; Manner 
of avenging ourselves on our 93. 

Envy, Instruction on the vice of 167. 

Epiphany, Festival of 69. 

Evil, on inclination to 108. 

Excommunication 585. 



ICAL INDEX. 

F. 

Faith alone does not make us happy 
128; Instruction on the only saving 
459; Necessity of a living 356; Pro- 
pagation of 537; true and merito- 
rious 289. 
Fast, by whom instituted and why 
5; Intentions with which we should 
8; the Forty Days', by whom in- 
stituted and why 132; who are ob- 
liged to 7; who sin against the 8. 
Fastdays , Ember 6; Meaning of 4; 

the most important 6; Vigil 7. 
Fasting true 137. 
Father, Explanation of the our 307; 

the real of Christ 624. 
Food, when it defiles a man 185. 
Francis ofAssisi, Feast of St. 744. 
Francis Xavier, Feast of St. 536. 

G. 

Garment, Explanation of the wedd- 
ing 480. 
George, Feast of St. 630. 
Ghost Holy, Effects upon man 325; 
fruits of the 326; how all truth will 
be taught by the 303; how giving 
testimony of Christ 319; how con- 
vincing the world 302; what effect 
upon the apostles from the 324; 
why a consoler 319; why appearing 
in the form of fiery tongues 323; 
why not sent until after the ascen- 
sion 302; why holy 325. 
Gifts of God, well used 81; not 
equally distributed 545; the best 300. 
Gifts of theHolyGhost, seven325. 
God, Love of, can it exist with fear 
464; how recognized 327; its prac- 
tice 464; meaning of perfect 463; 
motives for the 328. 
God, of consolation and hope 18; 

how merciful 493; Providence of 102. 
Grace, Meaning and variety 417; 
not equally distributed 752. 

H. 

Habits, Manner of overcoming bad 
117. 

Heart of Jesus, Explanation andFeast 

of the sacred 363. 
Heaven, Meaning of the kingdom of 

106; to what compared 106. 
Hell, Doctrine concerning 481. 
Henry, Feast of St. 672. 
Herod King, how punished for his 
cruelty 569 ; what persons resemble 
569; why seeking Christ's life 569. 



Holidays, by whom instituted 3; 
manner of observing 4 ; meaning of 3. 

Holy Week, Instruction for 235. 

Honor, Instruction concerning wound- 
ed 93. 

Hope, Doctrine of 295. 

Humility by, we resemble Christ 

232; Necessity of 447. 
Hymn, Meaning of the angels' 50. 
Hypocrites, Warning against 497. 

I. 

Tdleness, Instruction concerning 117. 
Ignatius of Loyola, Feast of St. 
685. 

Ignorance not always excuse for 
sin 754. 

Immaculate Conception, Expla- 
nation of the 546. 

Images miraculous 528. 

Impurity, Moral Lessons concern- 
ing 373. 

Indulgences, Instruction on 473; 

Portiuncula 746. 
Innocents, Feast of the holy 567. 
Intention, Instruction on a good 

383. 

J. 

James the Greater, Feast of St. 679. 

James the Just, Feast of St. 633. 

Jerusalem, Destruction of the city 
and temple of 410; reasons why Je- 
sus wept over 409; who may be 
understood by the city of 409. 

Jesus casts the buyers and sellers 
out of the temple 148, 201; cures 
the sick 140; eats with sinners 737 ; 
necessity of the death of 701 ; pre- 
sented in the temple 59; reasons for 
permitting Himself to be found there 
78; remaining three days in the 
temple 76; resurrection of 269; 
tempted by the devil 141; walks 
upon the sea 139. 

Jesus, Holy Name of, Feast of the 
90; meaning of 65; praying in the 
name 306; remarks of St. Bernard 
on the 91; strength and proper pro- 
nunciation of the 65. 

John theBaptist, Feast of St. 653; 
imprisoned by Herod and why 20; 
more than a prophet 20 ; preparing 
the way for the Lord and how 21, 
34; voice of one crying in the wilder- 
ness and baptism of 25. 

John the Evangelist, Feastof St. 
564; wine of 566. 

Joseph, Devotion to St. 613; Feast 
of St. 610. 



CAL INDEX. 811 

Joy, of heaven 482; in the Lord, 
meaning of 23. 

Jubilee, Explanations of the indul- 
gence of 475. 

Judas Thaddeus, Feast of St. 751. 

Judgment, Commencement and man- 
ner of the general 15; hatefulness 
of rash 195; of men of little value 
31 ; sinfulness of rash 349. 

K. 

Kilian, Feast of St. 670. 
Kings the three wise 69; meaning of 
the offerings of the 73. 

L. 

Lawrence, Feast of St. 699. 

Lazarus, Raising of 210. 

Lent, a time of grace 141; Instruc- 
tion for 132; manner of passing 133. 

Leonard, Feast of St. 767. 

Leper, Cure of the 94, 95. 

Leprosy, Meaning of spiritual 435. 

Light, Meaning of eternal 362. 

Liguori Alphons Maria, Feast of St. 
691. 

Love, Manner of preserving brother- 
ly 82; of God, in what it consists 
463; the bond of perfection 104. 

M. 

Magdalen Mary, Feast of St. 675; 
reasons for her public penance 678. 

Magnificat of Mary, Explanation 
of the 666. 

Man, Instruction on the fear of 498. 

Mangers inChurches, Originof56. 

Mark's day, Procession on St. 310. 

Mary, B. V., calling herself the hand- 
maid of the Lord 625; example of 
obedience 596; marriage to St. Jo- 
seph 612; noble mind of 772; pover- 
ty of 596; praise of 546. 

Mary, B. V., Festivals of: Annun- 
ciation 621; Assumption 702; Birth 
728; Candlemas 593; Immaculate 
Conception 546; Presentation 772; 
Seven Dolors 628; Visitation 663. 

Mary, Sister of Martha 704, 705. 

Married people, childless, may 
pray for children 655. 

Martin, Feast of St. 769. 

Mass, Full Explanation of the mean- 
ing, spirit, substance and ceremo- 
nies 780; for those, who on account 
of sickness, <fcc, cannot assist manner 
of hearing it 801. 

Masters, Instruction for 98. 

Matins in Holy Week, Explanation 
of 244. 



812 alphabet: 

Matthew, Feast of St. 734. 

Matthias, Feast of St. 600. 

Matrimony, Sacrament of 85. 

Meekness, Practice of 203. 

Men, Praise of, not to be sought 135. 

Ministry of the Church, the infal- 
lible, the foundation of faith 282,285. 

Michael, Archangel, Feast of St. 738. 

Miracles, Instruction on 316; still 
in the Catholic Church 315. 

Miraculous images and pictures 528. 

Mixed marriages 88. 

Mortification, Necessity of 501. 

Murmuring against God, a sin 105, 
407; excludes from heaven 118; not 
in heaven 118. 

Mysteries of the rosary 742. 

N. 

Nairn, Widow of, an emblem of the 
Church 209; young man of, of what 
a representative 449. 

Neighbor, Manner of showing the 
love of our 428; the law fulfilled by 
the love of our 99 ; who is our 428. 

Nicholas, Feast of St. 541. 

0. 

Obedience, Virtue of 78. 
Offerings of the Old Law, emblems 

of the Sacrifice of the Cross and of 

the Mass 783. 
Order the third 746. 
Orders Holy, Sacrament of 437. 

P. 

Palms, Blessing and procession of 231. 
Palm Sunday 231. 
Papacy, Instruction on the 583. 
Palsy, Cure of the man sick with 
the 471. 

Parables, why Christ spoke in 112. 

Passion of Christ 251 ; why no can- 
dles are lighted at the 233 ; manner 
of contemplating the 250. 

PassionSunday, Ceremonies of 2 15. 

Patience, Instruction concerning 493. 

Patriarchs in the Church, Office of 
585. 

Patrick, Feast of St. 605. 

Paul, Conversion of St. 588; Feast 

of St. 659; why he so often mentions 

himself 121. 
Peace of God, in what consists the 

23; its reign in the heart 104; the 

greatest good 281. 
Penance, Full Instruction on the 

Sacrament of 34; put off until the 

end of life, dangerous 412 ; when we 

should perf orm413; worthy fruits of26. 



DAL INDEX. 

Pentecost, Feast of 322; Prepara- 
tion for 321. 

Peter, Chair 578; confesses Christ's 
divinity 579; Feast of St. 659; how 
rewarded 581; receives the keys of 
the kingdom of heaven, power to 
bind and to loose 580, 582, 583; rock 
of the Church 582. 

P e r j u r y , Instruction concerning 508. 

Piety true 79. 

Pilgrimages, Instruction concern- 
ing 532; places of 528. 
Philip and James, Feast of Sts. 633. 
Poverty, Consolation in 445. 
Prayer for all common Christian 

needs 799; the best 307; when 

especial need of 306. 
Preachers, by whom stoned and 

killed 563. 
Pride, Instruction concerning 416. 
Priest, Office in the Church 31. 
P r o c e s s i o n s 309 ; on Corpus Christi 

351; Holy Cross Week 310; St. 

Mark's Day 310. 
Publicans, why hated by the Jews 

736. 

Purgatory, Explanation of 763. 
Purity, Instruction concerning 565. 

Q- 

Quadragesima and Quinquage- 
sima, Meaning of 113. 

R. 

Reconciliation, Manner and ne- 
cessity of 388. 

Renewing of the spirit 477. 

Representation of Christ's suffer- 
ings in the Mass 796. 

Resignation to God's will, on 97. 

Riches often unjust 403; to whom 
useful 444. 

Ridicule and derision, Instruction 
concerning 503. 

Roman Catholics, why so called 584. 

Rorate Masses, Meaning of 10. 

Rosary, Explanation of the 740; 
Manner of saying the 743 ; Festival 
of the 740. 

Rose of Lima, Feast of St. 720. 

s. 

Sacrifice, in a general sense, In- 
struction on 389. 

Sacrifice of the Mass, Full Ex- 
planation of the 780. 

Saints, Veneration of the pictures 
and relics of 526; veneration and 
invocation of 521. 



ALPHABETICAL INDEX. 



813 



Scandal, Moral Lessons concerning 
320. 

Scapular, Feast of the Fraternity 
of the 674. 

Scriptures Holy, Doctrine of the 
282; whether clear enough for all to 
understand 284; is the whole word 
of God contained in the 282; use of 
them 17 ; value, compared with tra- 
dition, of the 284. 

Sebastian, Feast of St. 586. 

Seed, Meaning of the good 106; by 
whom sown 107. 

Septuagesima, Sexagesima, 
Meaning of 113. 

Sermon, Before, during, and after 
the 125, 126. 

Servants, Instruction for 98. 

Service divine, wherein consists 75. 

Sheep Christ's, how recognized 225, 
294. 

Sick, Care of the 488. 

Sickness, Consolation in 487. 

Signs on the Day of Judgment, why 
occurring 14. 

Simeon in the temple 594, 597. 

Simon, Feast of St. 751. 

Sins of thought and desire 407. 

Sleep, in a spiritual sense 12. 

Society of the Holy Childhood 57. 

Sorrow, Comfort and relief in 23. 

Soul, what it is to hate our 701. 

Stabat Mater 629. 

Stephen, Feast of St. 559. 

Stilling of the storm 100, 101. 

Sunday, Instruction on keeping holy 
457; what is 1; why dedicated to God 1. 

Superiors, Instruction for 82. 

Superstition, Instruction concern- 
ing 557. 

Supper the Great, a picture of the 
Church 370; the Last 354. 



Talents, Meaning of 492; how bes- 
towed by God 545. 

Tares, Moral meaning of 106; why 
God does not root up the 108 ; why 
so much among the good seed 124. 

Taxes, Obligation to pay 499. 

Temple, Instruction concerning the 
spiritual 515. 

Temptations, Instruction on 143; 
of Christ by the devil 141, 143. 

Thomas, Feast of St. 556. 

Tradition, Instruction concerning 
282, 283; not made by the Pope 284. 



Trinity, Doctrine of the 345; Feast 

of the holy 337. 
Time, how precious 481; how bought 

484; when comes the harvest 108. 
Tongue, Abuse of the 424. 

u. 

Ulric, Feast of St. 666. 

U n c t i o n E x t r e m e, Sacrament of 429. 

Usury, Instruction concerning 446. 

V. 

Valentine, Feast of St. 571. 
Value of the soul, Instruction on the 
499. 

Vice, Manner of overcoming 117. 
Virgins, the wise and foolish 778. 
Virtues, Practice of the theological 

8.0. 

w. 

Water holy, Explanation of 267. 
Weapons, of light, Meaning of 12; 

of the devil 177; who takes from 

him 177. 
Wendelin, Feast of St. 747. 
Wife, why the Patriarchs had more 

than one 196. 
Willibald, Feast of St. 669. 
Wolfgang, Feast of St 755. 
Woman, Model of a true 684 ; with 

the issue of blood, her conduct and 

cure 501, 502. 
Words, God's like a seed 123 ; strength 

of God's 124; blessed these who hear 

God's 179; who do hear God's 218. 
Work in the vineyard of the Lord, 

Meaning of 117. 
Works good, Instruction on 399; 

of no avail while in mortal sin 129. 
Works o f d a r k n e s s, Meaning of 1 2. 
Wounds Jesus', why He showed them 

to His disciples 281; why retained 

after the resurrection 281. 

X. 

Xavier Francis, Feast of 536. 
Y. 

Year, Explanation of the Ecclesias- 
tical Year 1; New, why so called 
63 ; why wishes of a happy new 63. 

z. 

Zacheus, the Publican, Conversion 
of 513. 



CONTENTS. 



Page 

Preface . . . . . . . . . . . . . V 

Almanac . . . . . ..' . . . . . VII 

PART I. 

Short Instruction on the manner of using this book . . . XVI 
Explanations and Instructions concerning the Ecclesiastical Year . . 1 
Instructions in regard to the Advent and the time of Advent . . 9 

Instruction for the first Sunday in Advent 11 

" " second " " " . 16 

" " third " " u .22 

" " fourth u " 30 

" " Christmas Eve .46 

"Day .46 

" " the Sunday after Christmas 58 

" New Year's Day 63 

" " the Sunday following New Year's Day . . . .67 

" " Festival of the Epiphany .69 

" " " first Sunday after Epiphany 74 

" " " second " " 81 

" " " Feast of the Holy Name of Jesus . . . .90 

" " " third Sunday after Epiphany 92 

" " fourth " tf 99 

" " fifth " " " 104 

" " sixth * : " " 109 

u Septuagesima Sunday . 113 

" Sexagesima " 119 

" ? Quinquagesima " 127 

" Lent 132 

" . u Ash-Wednesday 133 

" " the first Sunday in Lent, called Invocabit . . .140 

" " u second " " " " Reminiscere . . . 156 

" " third " t: " " Oculi . . . .173 

u " foui-th " " u " Laetare . . .195 

'•' " fifth " " " " Judica . . . .215 

• ; Palm-Sunday 231 

k; Holy Week .235 

u Holy Thursday . . .239 

" Good-Friday . . . . . ... .245 

" Holy Saturday . 266 

" Easter 271 

" Easter Monday . . . . . . . . .275 

" " the Tuesday after Easter . . . . ' . . .279 

" " first Sunday after Easter . . . . . .285 

" u second " " " .292 

" " third " " " 296 

" " fourth " " " 300 

" " fifth " " " 303 



CONTENTS. 



815 



Instruction for the Festival of the Ascension of Our Lord 

" " sixth Sunday after Easter . 

" " great Festival of Pentecost . 

" " " Monday after Pentecost 

" " Tuesday " 

" " Feast of the Holy Trinity . 

" " " first Sunday after Pentecost 

" Corpus Christi' .... 

" " the Feast of the sacred heart of Jesus 

" " ; second Sunday after Pentecost 

" " third 

" " fourth 

" u fifth 

" " sixth 

" " seventh " " 

u " eighth " " " 

" " ninth 

" " tenth 

" " eleventh 

" " twelfth 

" " thirteenth 

" " fourteenth " 

" " fifteenth 

" " sixteenth 

" " seventeenth " 

" " eighteenth " 

" nineteenth " 

" " twentieth 

14 " twenty first " 

" " " twenty second " 

" " twenty third " li 11 

" twenty fourth " " " 

" " t; Feast' of the dedication of a Church 

" " " Monday following the Feast of the dedication 

Chui'ch 



of a 



PAET II. 

Preliminary Instructions on the Veneration and Invocation of Saints 
Short Intruction on Pilgrimages .... 
Instruction for the Feast of St. Andrew Nov. 30. 
St. Francis Xavier . .' . Dec. 3. 

St. Barbara "4. 

St. Nicholas. Bishop .... "6. 
Immaculate Conception ... "8. 
St. Thomas, the Apostle ..." 21. 
St. Stephen, the first Martyr . . " 26. 
St. John, the Apostle .... " 27. 

Holy Innocents "28. 

St. Valentine, Bishop .... Jan. 7. 

St. Anthony "17. 

St. Peter s 'Chair at Rome ..." 18. and Febr. 22 
St. Sebastian, Martyr . " 20. 

Conversion of St. Paul, the Apostle . " 25. 
Purification of the Blessed Virgin Mary Febr. 2. 
St. Blase. Bishop and Martyr . "3, 
St. Matthias. Apostle .... "24. or 25. 
St. Patrick, Bishop and Apostle of Treland March 17. 
St. Joseph "19. 



816 CONTENTS. 



Page 

Holy Abbot Benedict .... March 21. . . . 614 

Annunciation of the Blessed Virgin Mary "25. . . . . 620 
Seven dolors " " " " " on the Friday before Palm-Sunday 628 

St. George, Martyr . . . _ .. April 23. .... 630 

St. Philip and James, Apostles . . May 1. 633 

Findii.g of the Holy Cross ... . "3 637 

St. Boniface, Apostle of the Germans . June 5 643 

St. Benno, Bishop ...... u 13. .... 619 

St. Aloysius ...... "21 651 

St. John, the Baptist .... " 24 653 

St. Peter and St. Paul, Apostles . . " 29 .659 

Visitation of Mary . . . . July 2 663 

St. Ulric "4 666 

St. Willibald, Bishop .... "7 669 

St. Kilian, Bishop and Martyr " 8 670 

St. Henry and his spouse St. Cunigunde " 15. and March 3. . . 672 
Festival of the Scapular ... third Sunday in July . . 674 
St. Mary Magdalen .... July 22. . . . . . 675 

St. James, the Greater, Apostle . " 25 679 

St. Anne . . . . . . . "26 682 

St. Ignatius of Loyola . . . . " 31. . . . .685 

St. Alphonsus Maria Liguori . . Aug. 2 691 

St. Dominic "4 695 

St. Lawrence, Martyr ..." 10 699 

Assumption of the Blessed Virgin Mary "15. 702 

St. Bernard, Abbot ..." 20 707 

St. Bartholomew, Apostie . . . " 24. . . . . .712 

St. Augustine. Bishop . . . "28 715 

St. Rose of Lima " 30. . . . . .720 

Festival of the holy Guardian Angels . the first Sunday in September 724 

Mary's Nativity * Sept. 8 728 

Exaltation of the Holy Cross . "14 732 

St. Matthew. Apostle . . . . " 21. . . . . .734 

St. Archangel Michael ... "29 738 

Festival of the holy Rosary . . on the first Sunday in October 710 

St. Francis of Assisi .... Oct. 4. .... 744 

St. Wendelin " 20 747 

St. Simon and St. Judas Thaddeus, Apostles " 28. . . . .751 

St. Wolfgang, Bishop . . . . "31 755 

Feast of All Saints .... Nov. 1 .757 

All Soul's Day . . . . . " 2. . . . . m$ 

St. Leonard, Hermit and Abbot . . "6 767 

St. Martin, Bishop . . . . . " 11 769 

Presentation of Mary . . . . "21 772 

St. Catharine, Virgin and Martyr . . " 25 ' 775 

Instruction on the Holy Sacrifice of the mass 780 

A General Confession of sin 798 

A Prayer for the universal needs of Christianity 799 

Acts of the divine virtues . . . . 800 



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